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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 3 Icon_minitimeThu Jul 25, 2019 5:37 pm

The Gnostics conceive of absolute-identity, the True-God, which because it is perfect is also self-enclosed: you are correct, it does not "exist". To exist would mar it. But neither does the last digit of PI. But that inexistence actuates the existent digits of PI that we have bothered to calculate. That is the argument: a similar transcendental autonomy grounds consciousness itself in the inexistent, Sophianic-Ouranic deity. How much talk is there of existence, noble existence; and how little actually exists. They look on the world and saw a being that changes, and thus, something that is the work of an inferior entity, a demiurge. But my revision is an understanding of that inferior world, and change, as being intimately tied with the demiurge as not an inferior deity, but a riddle-making one, who offers the world as a path to transcendence, not above humanity, but above the divinities and their absolute identity, the Ouranic perfection of their eternities.

In short: the Bythos, as the soul or response of Pandemos to Ouranos, is what enables the un-representable self-enclosed Identity of Ouranos' soul- Sophia, to become the empty center of the motive universe (and eventually, consciousness. Self-consciousness itself is rooted on a strange-loop, an aleph-null and should not exist- yet it does: that is knowledge beyond knowledge as well, which I use metaphors to indicate, as with the irrationality of PI or the marble and stone metaphor. That is what GNOSIS itself means, knowledge beyond knowledge, existence beyond the existent.) and the point of departure which fulfills Pandemos' desire for change, against Ouranos' desire for stasis, as well as the demiurge's hope for transcendence through his monkey-philosophers, humanity; BTHYS TOU ANAHAT KHYA-PANDEMAI. Everything I just said is latent in that piece of magia; he who possesses such impossible knowledge can re-shape the world.

As to the distinction of Being and Non-Being: the major point of Hermaedion's Gnosticism is that the two are distinct but not opposites, and so cannot be dialectically synthesized in order to convert the one into the other and initiate the Babel-construction of the tower of positive knowledge from out of the negative. Neither Nietzsche or Heidegger could preserve the negative, it is a slippery matter I suppose; but the impossibility of self-consciousness owes itself to its grounding in the unresolvable negative, and the aleph-null at the heart of the paradox of meaning itself in the preservation of the negative as negative.

 

___________
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 3 Icon_minitimeThu Jul 25, 2019 6:07 pm

Neither does "one third" have a final digit. We only know that it's non-final digits are all "3".
Pi is the discrepancy between the circle and the straight angle.
It simply signifies difference.

Of course the fact that the world appears, from our limited perspective, as changing, doesn't in any way suggest it is inferior to something else. If we assume a perfect all-being then change is our way of perceiving something the scope of which exceeds our own being. And here we agree : the way the world must appear to us is as a riddle. Time is one of the keys to this riddle. But it is useless without the key that is love; involvement.

Hence, the mysteries of the crucifixion. There is no standing aside from existence, especially not for God.

Time and love can suffice for us to apprehend the absolute, that which does not change. As when the part becomes whole to itself (through loves labour (time; Kronos)), it apprehends that all that is whole is absolute, it apprehends the ground of manifestation. It is easy to jump to the conclusion of God from there, but that is, as far as philosophy (as the antipode of faith) can determine, a name for ones own awe and gratitude; Ones valuing -- of ones own completed labour of love.

Therefore God abandoned Jesus as he abandons every other saint and sinner when they cease their labour and thrust themselves beyond their own love. ("Let this cup pass me by")

 

___________
" 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 3 Icon_minitimeThu Jul 25, 2019 6:19 pm

Pi signifies a super-task and infinite series, mathematically and abstractly; at a purely physical level it signifies difference.

If self-consciousness is included in the All-Being, it cannot be conscious of self: but if it is not included in the All-Being, then the All-Being is not the All. Things like the marble and stone or irrational numbers are metaphors for this aleph-null level paradox. 

Time is Ouranos' response to Pandemos, creating a space within which it can hold on to stasis and identity. It takes the form of the uroboros and recurrence at first; for the Pandemos, because it is subtle, it is flattened into a line, the linear-serpent, for which there is the possibility of change.

 

___________
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 3 Icon_minitimeThu Jul 25, 2019 6:32 pm

When I was exploding the logic of "my" matrix

123456789
246813579
369369369
483726159
516273849
639539639
753186429
876643219
999999999

with Capable, I weirdly broke into Pi somewhat.

Quote :

I made up a psychological profile on Pi.
Let's say the circle is the 1 that does not want to encounter the 2. And let's say that the 3.14 represents a ways for 1 to proceed without 2. 

3.141592

the first 2 that is in the game is beyond the 9. Of course 3 and 1 are one here... as a principle. And 1 is, on the principle of the invisible attractor 2, immediately repeated as soon as the power-threshold of 2 (2x2) has been crossed. 

further - 

65358979323
it takes a long time for 2 to return,
and when it does it is enclosed between two guards.

84626
it has transformed its guards 

4338
there is one of them

327
deeper transformation

9502...
And now by means of a zero a pure two is introduced, which is apparently enough for an enormous counteroffensive.

....88419716939937510582097
the first pure stretch where all other numbers occur before the next 2, after which the sequence is immediately quarantined.
 

 

___________
" 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 3 Icon_minitimeThu Jul 25, 2019 6:37 pm

If self-consciousness is included in the All-Being, it cannot be conscious of self: but if it is not included in the All-Being, then the All-Being is not the All. Things like the marble and stone or irrational numbers are metaphors for this aleph-null level paradox. "


I meant to add: the simplest formulation of the demiurge's riddle as well. Understanding it depends on preserving the category of the negative contra dialectical synthesis, and it is the springboard through which mortals transcend divinities, as their perfect reason prevents them from conceiving of the solution. Hence the transcendent self as the Un-True Syllable between the True-Syllables of the AH and AM that split the void of AHAM into Being and Emptiness, Identity and Possibility.

 

___________
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 3 Icon_minitimeThu Jul 25, 2019 7:11 pm

As for conventional arguments, it should be assumed that much of my theology and mysticism is based on the ideas of transcendental dependency (of self-consciousness on the transcendent object- an object which is Sophia/Sophos in this context, related to the aleph-null of consciousness and language spoken of in this thread. Gnosis or knowledge-beyond-existence would for another example only be the application of the notion of transcendental dependency to Gnostic theology, etc.) and autonomy: The "violence of perspective" mentioned on P. 22 and 26-27 of Eidos; (really all of Eidos, as well as in discussions on the dependency of immanence and transcendence in Eriugena and Schelling in Mythos and Ontos) In Hermeticism, Section 2: On the Transcendental Subject, or The Question of God (P. 48-66) ; etc. 


The matter of this aleph-null and the anti-dialectical preservation of the Negative is where the division between our world-views is coming from, which is sensible given the fact that it's a particularly difficult matter and also the main point at which I diverge from Nietzsche and well, everyone else. The aleph, because of what it actually is: negation without dialectical conversion into positive knowledge and identity, threatens to destabilize any system exposed to it, including consciousness itself: but it can also surcharge them, if wielded. It is important to keep in mind that things like the non-terminating irrational numbers or the Bythos being the marble the artist must negate, that is, chisel away from the block of stone in order to enable change to occur and a distinct form- a statue, to emerge from it- are metaphors. It is not possible to speak of the paradox of language itself in- language, at least not in English, or in any pure formal logic either, as it is as much a paradox of reason itself as well. 

Again, there is no logical system to resolve that paradox because it is the paradox of logic, meaning, consciousness and existence themselves. You can only encounter and survive it, or reject it by placing the Ego at the un-representable center as an act of what you rightfully named love, to try and hold the circle together- the crucifixion: but it is a doomed love, as all love is doomed, and will not last long before the webs spun by the spider close off every turn of reason and paralyze you, as Nietzsche was, as was everyone who took on the weight of the Pandemos. In some sense that is what the Will to Power is: If self-consciousness is included in the All-Being, it cannot be conscious of self: but if it is not included in the All-Being, then the All-Being is not the All. (This is not a logical paradox: it is the paradox of logic, of meaning itself, hence its category of aleph-null. You can't even speak of it in normal human lanugae which is why I have to shift to my crypto-magickal synchro-mystic Proto-Indo European derivative mid sentence occasionally, as it stands as our only remaining vestige of the hyper-language before Babel and the collapse of the Sumerian civilization.) Therefor meaning itself is only phenomena, therefor everything is phenomena, including the self proclaiming such a fact. And Parmenides with his heuresis represents the opposite madness of proclaiming everything to be noumena. 

I believe the Demiurge places himself at the center in order to become a martyr and example, so as to indicate how not to properly apotheosize ourselves- not because he truly coveted the perfection of the silent God, the Phanic-echo, Sophia, and thought he could claim her domain by doing so. My own thought has now turned not merely to surviving it, but to using it to achieve a kind of apotheosis, a hyper-ousia or supra-existence; a profane enlightenment, god-thought beyond this "world", which is only a testing-ground to me now, for this experiment toward apotheosis and transcendence; for moving beyond the relativity of human beings. Human beings are only doomed to the relative because their whole Babel-tower of reason is built on top of a repressed aleph, a paradox, the unthought and unthinkable: root that paradox and then you can step outside of the circle which is their relative perception and their world, and all worlds, which is the AEON: AEON TOU MAEDON HERMA. And from there, you can see the Babel-Tower itself, and stand outside of it. Thus I became so distant and reticent of late; nothing moves me, anymore. I see more deeply into the heart of the Pandemaic every day, it leaves little room for humanity, or relativity. I admire the aim of the Gnostics to transcend humanity and the relativity to which they are confined in the uroboric configuration of time ie. the will to power, I just found their approach (based on contempt of the Demiurge, the wish to return to the silent god of Sophia and reject existence and the physis, the world) wrong-headed (A misunderstanding of the Demiurge as having erred in our creation as opposed to, in my reading: posed a riddle. In essence, they- the Gnostics, proclaim this world false because the demiurge made an inferior imitation of the perfection of the silent, self-enclosed, eternal non-creating God to which they long to return their souls and escape the prison of shadows and mortality: I proclaim this world false because the Demiurge found a way to transcend the limitations imposed by the Aeons in service to that perfect God and so he made this world as a riddle and a demonstration of that new path toward the fulfillment of the promise of the BTHYS- you pass the riddle, you transcend, you fail, you ... * This world itself is the Syren-Song, the Babel tower that cannot be erected without being ascended: it is the test for transcendence, to survive the erasure and mind-destroying effect of confronting the aleph, which either allows you to overcome mortal limitations or ... Thus I am neither in agreement or disagreement with the Gnostics, as I neither agree or disagree with Capitalism or Communism or Feminism or Anti-Feminism: I owe to the unresolved negation and aleph-null my ability to subsume all systems of thought without either affirming or rejecting them; I incorporate them, I eat them, just as the man eats the lion to bless the beast by transforming him into a man, to cite the Gospel of Thomas; so I transform all things into- me.) so I went back in time and made a new version of Gnostic doctrine under the heteronym, Hermaedion. It is sin to hold the dagger, but love to guide it; whatever is done with both hands is love. 

My books range from music and music theory to magick and hermeticism to linguistics to psychology, metaphysics, theology, philosophy: but my teaching is none of these things. In fact those are only demonstrative mental feats; I aim to leave no less than 1,000 500-page volumes behind after my physical death, and I already have 100 between music, prose, etc. I am not sure there is even a word for it; what I am talking about is neither magick, religion, psychology, theology or philosophy. The only word I have to refer to it is "mastery", over the self as much as over the World and its Gods; apotheosis. The BYTHS is the soul of Pandemos, its first born, its initial response to Ouranos: Emptiness, which made room for the possibility of change; CHANGE and POSSIBILITY, the riddle that so vexed the aeons and Ouranos, who of course profess perfection, eternity, identity in the face of the Negative. To fulfill the promise of the BYTHYS is the task of the New-Man; beyond the perfection and eternities of the Ouranic deities, the aeons, and Sophia herself- Ouranos' first-born or ennoea; above all, beyond the imagination of their humiliation and shame, inasmuch as the Gods possess imagination. (If they do at all, it is in their shame.) For all new Hopes are initiated in the mysteries of the Dawn; tested, broken and turned upon the tethys or seas ** of the primal Orphaeum, between Nyct and Hemeron, tendered by mortality, passing from shade to star and flowering aleph; for in a world in permanent motion, an endless glittering All-Being yet to be measured by linear-serpent and torn in two, AH and AM, it is not possible to destroy or kill a thing- to kill would be another word for "transform", and thus- the highest realization of love, (for it is sin and hubris to hold the dagger...) inasmuch as love aims to transform, encourage, and to nourish that which is loved,- nor is it possible to bring into existence and give birth to the new, satisfying Pandemos. 


* The typical return of the soul to the pleroma and the invisible heaven of Sophia/Phanes to escape the Demiurge and this false/impermanent/fallen world, as is wished for by the Gnostics: it is important to note that this is actually them intentionally using the ALEPH to nullify self-consciousness. That self-nullification is what the "return" they teach actually is. Thus their works offer profound magia, as long as it is read as a manual about how to fail the mastering of the aleph and the realization of the riddle that Hermaedion reads in the working of the Demiurge upon physis. 

** Tethys, Nyct, and Hemeron, meaning the Sea, the Night, and the Dawn, are three variables in the ancient sacred poem of the Orphic religion. "Initiation in the mysteries of the dawn" refers to AGR: "... all things worthy of being loved or cherished, having grown up in darkness and having been at last initiated in the mysteries of the dawn, can only be seen in those rare occasions when we too feel within us the trust in the pale morning light, and reach up with them into the new sun."  This image of the tethys as the world before the fission of the AH-AM, the initiation of all new hopes and faiths in the mysteries of the dawn; a world of endless wave and counter-wave, each self-affirmed in the wholeness of its existence, which is the wholeness of existence, would correspond to the logical expansion of the world as WtP which is the logic of self-valuing. My divergence from is also my correspondence with; be it Nietzsche, the work on this forum, the Gnostics, communism, capitalism, etc. I do not agree or disagree, with anything; I utilize the athesis or multi-vocality of epistemes as well as the unresolved category of negation in order to, eat things; using the various paradoxa of the aleph creatively, I both agree and disagree with everything, in a way, and simply absorb the given material into the appropriate episteme, which allows me to further produce its ectype by transposing it into a different episteme, so that I can productively use even a system I seem to disagree with at the surface, like communism. That is the esoteric meaning of the Socratic-Platonic negation of knowing one knows nothing- an ectype of knowledge, hence what I wrote here- "I value Socrates over the Pre-Socratics, of whose rank Parmenidies is representative, not because of his direct contribution to philosophy, but for his anti-philosophy, the first "ectype" of knowledge: through it, Soocrates revealed to us all how to philosophize properly, that is, by doing the exact opposite of Socrates." (with Plato's forms representing his formulation of the consequent possible ectypal derivations, that is, the structure of the multi-vocal plurality of philosophic truth, which I call epistemes.)

 

___________
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 3 Icon_minitimeFri Jul 26, 2019 8:34 am

Not to distract from my last message, which was quite long, but I wanted to add a smaller piece: 

There is no error; no thought can be any more or less true than another. Neither error or verisimilitude: there is only comprehension, and the lack of it. A thought can be more or less comprehensive than another, but not any more or any less true: that is the ectypal homeros of the klea-andron and true Platonic EIDEIA, the aisethesis of the Socratic unity of Intelligbles as a multivocal (non-dialectical) model of philosophic truth. It was pride, yes; for the heart reaches further than the will, and wisdom reaches further than the heart: pride which sung the heart of the Gnostics into the void; pride which sung the lamentation of their mortality, and our own, into the world-negating Phanic-echoes of their distant God, the three reverberations of the theoacousmate; pride which sung contempt of this world and the others, sung beyond their existence, and beyond all existence- but also humility. One cannot be prideful about one thing, without being humble and subordinate when it comes to another. Otherwise it is not pride, but mania, which is not even a vice, and can never be taught to philosophize. As to the nature of that humility, it needs only to be said that it is the humility of comprehension, which is incomprehension; incomprehension before the sun-maidens of Truth and the golden priestesses of enlightenment, as captivated the all-comprehending gaze of a Parmenides or a Pythagoras over their All-Being and Number-Universes. For only by seeing into the depth of the negative, immanent to their own self-consciousness, did they see the height of the transcendent, upon which that consciousness existed in a state of onto-genetic transcendental dependency,- * dependency to what they called Sophos, that is, Sophia- the highest Aeon, who denied to all other gods any share of her perfection, especially when it came to YLDBTH, the demiurge and the first true master, having seen beyond her and the rest of the divinities. 

* To cite the non-theological language and purely philosophic formalism and argumentation in the excerpts I noted, mostly taken from the Limit and the Liminal project.

In short, I am more or less out of the argumentative mode as I've already done so, and moved on to praxis and to realization of my philosophy theologically, mystically, psychodynamically, and socially. As in the last message- the main point of our divergence is the role of the negative and its athetic or anti-dialectal preservation within ontogenesis, which is a major component of my overall metaphysics. And statements about gnosis or knowledge-beyond-existence is rooted on that idea of un-resolvable negation. A very dense but also relatively short formulation of it is here, from Eidos:

---
The relevant passage is this small kabbalistic rhapsody and attendant commentary:

" ... one can dwell
with a Being that does not merely answer the call of matter with redemptive spirit, but
preserves spirit in the deepening of spirit's loss, as even the deepening of its own loss,- in
the deepening of the Loss of Being exaltato modo, the diapheron sperma [Theodotus]
unraveled therefrom Beauty's first repose- voluptatem prima quies,- [Marrasio of Noto,
Angelinetum] this the Sirenic call of τερπομένον from the mysteries of Circe and Nature,
mortali quamuis sim conditione creatus, [haud morior, viuu sydera celsa peto:
Lauterbachii Palthenianum Aenigmata] or the "os onta" of all which is, il quale pensiere
della morte, as shown through the luminous "deiknytai" of all which may yet be, like the
taxis in one of the commentaries by Simplicius,- il quale distruggendo ella per natura
sua tutte le cose conserva mantiene coloro, [Donatus Iannotius, in De' Giorni Che Dante
Consumo, L' Inferno e' l Purgatorio, Dialogi: Et e marauiglioso l’effetto di questo
pensiero della morte, il quale distruggendo ella per natura sua tutte le cose conserva et
mantiene coloro che a lei pensano, et das lutte l' humane passioni li difende.] *** and "a
love born of the grief of all that love has lost, failed to achieve, or gain." ****

That supplants it by that Contra-Hegelian complexio oppositorum indicated by Cusanus, (equally counter-posed with the Kantian
antinomy) in whose aporia the dialecta of philosophy confronts, submits itself to and transcends itself in an interminable scission of
its own coincidentia into the greater oppositorum of a multi-vocal plurality for the enunciation of whose Truth the immortal
production of ever-new series of contraries must be sustained, much like the Gnostic depiction of transcendence and emanation, in
which, because each Aeon transcends itself, an internal disequilibrium called a syzygie (the seed out of which I eventually developed
the idea of the daemonic) produces from within one aeon a secondary one- an ennoea reflective of its self-transcendence, with which
it pairs itself in the greater pleroma, though a cosmogonic expletion at the precipice of which the material universe is not brought into
existence as a mere abortive residuum as it was for the Gnostics, that is, not on account of the youngest daughter of heaven, Sophos,
egoistically refusing to liberate her ennoea for the enrichment of the pleroma, thereby simply abrupting the chain of syzgies and
leading to the production of matter as a kind of cosmic catastrophe, but as a redemptive gesture for whose fulfillment, borrowing from
the immanent metaphysics of the Kabbalistic mystics, (Specifically the Lurianic scheme, in which the initial contraction of God or
tzimtzum needed to open up the space for the creation of the world is expanded into an infinite series of contractions which act like
shells and connective networks to siphon the divine radiance immanently toward and into the created world, which then radiates it
back toward the divine source through the same immanent network in order to accomplish the Rectification.) Sophos had to perform
a kind of self-contraction. Indeed, the combination of these two models, that of self-transcendent Gnostic emanation and the recursive
immanence of Kabbalistic metaphysics, against the backdrop of an alchemical model of transformation and redemptive idealistic
materalism or materialist-idealism, to speak in ironically modern formulae, offers a mytho-poesis of that idea toward which my most
fundamental philosophic impulse has for a life's span now unfalteringly directed me: the co-participation of transcendence and
immanence within and through one another, ie. the limen inherent to the structure of creation for which the episteme is a
philosopheme drawing equally on Eriugena and Schelling.

The Proclean exaltato modo or transcendent mode, like the noble-analogue of Thomasius, (referring to the fact that the henad is
contained in the first-cause only "in a transcendent way", [mode] while the monad alone remains truly ineffable in its super-
substantial unity) hints at the possibility of preservivng the status of philosophic negativity, ie. the Loss or absence which grounds
difference in the ineffable, without converting metaphysics into the play of identity or onto-theology which Heidegger criticized as a
perverse diversion from man's transcendent horizon. For Heidegger, the ineffable cannot be negotiated immanently, that is, as the
horizon of a subjectivity, and therefor in terms valuable to human beings, without such a conversion to identity taking place, the
ontos becoming in turn theos and vice versa. The exaltato modo, or transcendental mode, as opposed to transcendental Being, is used
by Proclus in the development of a metaphysics of the transcendent that does not pass through any negation of the negation, that is,
through any transformation of negation into identity. The words "unraveling... first repose" are plays upon the original context of this
idea, namely the Proclean conception of the first-cause and the unravelling of the complexities inherited from the Platonists in
articulating causality. Besides the obvious relationship of the exalted mode to the liminality developed with Schelling and Eriugena in
Mythos, the mystic Azriel of Gerona also incorporated the idea of modality in his conceptualization of immanence and transcendence:
"Transcendence is immanent to immanence in the mode of immanence; immanence is immanent within transcendence in the mode of
transcendence. Differentiation is the modality of Being for which unity is as essential nature; multiplicity lies in neither the immanent
or transcendent, but in the transcendent mode as it arises from immanence and the immanent mode as it arises from transcendence."
Theodotus' notion of the diapheron-sperma has the double meaning of the divine seed or spark as "superior" to Nature, but also
"separated" from its divine source , thus requiring redemption from Nature. This double meaning packed into the term diapheron
situates ontological difference as self-difference, as both superiority and separation,- as the ground of thought which perpetually
deconstructs itself in the emergence of the Monon from, into, and beyond multiplicity. This also recalls the Heideggarian critique of
the analogia entis, in which we are given to understand that the immanent analogia of actus essendi and essentia must become a
transcendental analogia of ousia, situated between God and phenomenal existence- the Gnostic natura out of whose catastrophe the
divine spermatikos must be rescued, otherwise it will, restricted to immanent specification, annul itself and consequently the
deepening of metaphysical absence, thereby reorganizing a new dialectical procession with the transformation of the analogia into
identity, of negativity into positivity. However, drawing on Schelling, a deeper critique of the analogia, or "correspondence" as it is
called in our text, was earlier arrived upon, which analyzes the necessary transcendental turn not in terms of a continuation of
metaphysics and identity, for the movement from identity to difference and multiplicity, from identity to the diapheron, does not
necessitate, in Schelling's understanding of the Platonic gene, the cancellation of identity in the first place, or any necessary
conceptual metathesis of the immanent, as Heidegger asserts it does:

[ In the Timaeus we are given to understand that the anaeisthesia
of the Platonic gene implies an absolute affirmation of Being in knowledge
given that all knowledge, as a correspondence of truth with its object, requires a deeper
correspondence between the subject and object, that is, an implicative epistemic
subjectivity ... Schelling's
analysis of the philosophy of generation in the Timaeus leads him to the idea that the
transition from identity to difference, as from unity to multiplicity, though it be taken by
metaphysicians as a cancellation or negation of identity and unity, is in no part true, for in
reality the multiplicity constitutes a doubling of the essence and thus an intensification of
the unity, as difference similarily constitutes the intensification of Identity, with Identity
being conceived as an inherently differentiated gene or "forms of appearance", from
which subjectivity takes its flight through an imaginal eidesis or sustained negativity. ]

The Platonic gene has a genotypical relationship to the world, which is expressed in terms of a "model" , that is, an ordo from which
the chain of beings can be recreated or superimposed in ascending projections of the hierarchy. The model abstracts an essentia or
essence from an ens or existent. The Timaeus itself presents such a model while discussing the gene, namely the world-animal, for the
representation of the world as a living being models an essential property of the world thusly abstracted. Another model is to be found
in Rudolph's constructions of Saint Victor's Arca Noa Mystica, in which Noah's Ark is superimposed on a map of the world which
unifies time and space into a singular continuum upon which East, being placed at the top of the model or map, presents the Fall of
Man from the Garden of Eden spatio-temporally, as descending toward the apocalypse, and in which the Ark itself, serving as the
vestibule in which the contents of creation are metaphorically abstracted through the act of taking in the animals by sexual pairs for
later task of repopulating the earth, takes on the dimensions of the very thing it is modeling, growing as large as the cosmos. The Ark
is, in this way, a kind of model of models, in that its continuing inflation and need to expand models the mimetic core of the
phenotypical expression of the genotypy, for conversely, while the gene abstracts an essentia from an ens, mimesis imprints an
essence upon an ens, and bears a phenotypical relationship to the world that expresses itself in the poietic, as opposed to genetic, act
of reproduction and artistic creation, as opposed to true creation from an original motive or causa prima. In this context, an episteme
can be thought of a a complex of irreconcilable essentia that break down this essentia/ens analogia as dominates traditional
metaphysics, ie. the mimetic analogia. In place of this, we have a genetic analogia, in which the complex of essentias is not reduced to
any ens or existence, but is mobilized as the mimetic core of a vocal plurality in which the multiplicitious essentia grants us a pure-idealism, which I find to be the true Platonic doctrine, as was broached upon with the idea of the consyderata simplex and accidens.

[Taurellus Philosophiae Triumphus: Homo corpus et anima: homo non est unum per se, quod duabus immutatis constituatur formis.
Accidens est hominis composito, quod eius formae per subsistere possint. ... Non enim ex corpore et anima constituimur, sed voluntas
per se consyderata simplex est animae facultas, quae sine corpore intelligi, atque consistere potest, qua ratione bonum quid
existimanda est licet ob corporis affectus prae bono malum apprehendat. The basis of Gorlaeus' conception of the ens: insofar as
unitas and res, unity and Being, are one and the same, then no plural essentia can be used to articulate an ens. Thus "accidens" comes
to refer to a plurality of composite essentia rather than an essentia defined in terms of an ens within an analogia. See also: resolvitur
enim ratio in rationes eorum ex quibus componitur alterum autem ipsum Solem: nisi autem uo ista concurrant, non fieri eorum
generationem, homo enim hominem generat & Sol. Substantia alteri accidet non enim sunt seperabilia. In semine omnium calorem
inesse, qui facit ut foecunda sint semina: hunc autem non ignem esse neque ex igne, sed proportione respondere elemento stellarum.
... homo hominem gignit, frustra apponitur Sol, si hominis calor includet Solis calorem. Separatim igitur haec intelligenda sunt, ut
homine homo gignat, & Sol sine hominis auxilio. Andreae Caesalpini Quaestionum Peripateticarum P. 105. ]

The ordo is related to the concept of "ratio"-nis, to recall the opening of Deny's tract on the Beauty of the World, [Dionysius
Cartusianus, in: De Venustate Mundi et Pulchritudine Dei.] which refers to the "ratio", that is, the measure or place of Beauty, and
the causal interpolation of the arche, telos, and paradigma in which the Platonic identification of the Good and the Beautiful is
established on the basis of a super bonitate et spirituali pulchritudine ordine naturae- [Alexander of Hales: Summa Universae
Theologica. Ordine naturae primo fuerunt deformo ... super bonitate et spirituali pulchritudine] that is, on the basis of the ordine
naturae or paradigma within which all things, from mote of dust to mountain, or from the basest of humanity to the highest angels,--
from Arche to Telos or the first and the last, participate equally in the Good and in Beauty, as they strive toward perfection equally,-
perfection, for with all things strive, and that at the restless provocation of Eros, and perfection which none possess but God alone,
though at the cost of having, through this interpolation, further confused the processes of the theogony and cosmogony within the
transcendental analogia, or the ontos and theos in Heideggarian terms. The episteme, by configuring the plural essentia without
equivocating the ens, (hence the term pure-Idealism) leaves the question of the ens or existence (the question of Being itself) open at
the level of the "un-intuitable" precipice of man's indeterminate future (a negative future in the metaphysical sense, yet more
importantly- a theological precipice at the un-intuitable object of the theogonic, as opposed to cosmogonic process. The question of
man and the future of man becomes an inherently theological question.) as a fatum decided beyond or outside the "ordine naturae" in
which all of creation, from first to last, participate in the celestial radiance and transcends itself, and without such an existential
confusion. The mystical etymologies of the Corpus Dionysiacum, in which, Kallos or Beauty is derived from the word Kallein, which
means to invoke, are also relevant to conceptualizations of the "ratio" and "ordo" here employed.

In short, to merely speak about the mystery of the ineffable de facto leads to the metathetic reversal of the horizon of Dasein that
transforms Being into Speech, that transforms the ineffable into the effable and immanence into transcendence- that leads to the
nullification of the mystery, to Heidegger's mind, and more generally to the self-effacement of his conceptualization of Western
metaphysics in the onto-theos or perpetual conversion of immanence into transcendence and vice versa. The differentiation of the
transcendental aniontos,

[ ... this later, external opposition
characterizes the true seat of philosophic differentiation, for it is the differentiation of ...
the episteme from the transcendental aniontos. [aniontes: Greek for ascending reason.]

along with the Proclean schema of the procession of the monon through the epistrophe and prohodos, (which is complimented by the
Areopagite's tripartite scheme of methexis-lepsis-ektheosis, or participation-receptivity-divinization) however, may be thusly
appropriated to the defense of a category of mystery that is "not a mere lacuna in knowledge" but a plentitude, an ektheosis or
divinization of man from within, that is, a divinization through what in him is alreay godlike, [It is what is godlike in us that longs for
god; what is human in us that longs for man: est divinissima dei cognitio, quae est per ignorantiam cognita secundum unitonem super
mentem quando mens ab omnibus alys recedens, postea & se ipsam dimittens, unita est super splendentibus radys inde, & ibi non
scrutabilis profundo sapientiae illuminata.] as it is understood, too, in Eliade's hierophanies. While to speak of the ineffable may
Limit it and therefor annul it as illimitable, to speak of the Liminality of the ineffable, as in the philosophies of Schelling and
Eriugena- that is, our experiences of the ineffable, is certainly possible, insofar as such symbols derivied from our experiences are
taken as the necessary "limiting factor to an infinity of interpretive possibility" by which to both make room for and stimulate
Thought. This is the basis of Voegelin's treatment of the transcendent order as the necessarily mysterious or ineffable background- the
"depth as antidote" he wrote of, against which our symbolic constructions take the "measure of the effable" with the "fiery angels" as
equivalent experiences and become meaningful, to cite again the 13th Erotoime in YS. It can be stated even more concisely, that God
may be counted ineffable or incomprehensible in his ousia or Being, but he is effable or graspable in his energeia and action: the
difficult concept of Aristotle's entelecheia might then be seen as the "deep intuition of radiant kinship" of this energeia or "higher
participance" in Being, (a participation which the Areopagite calls methexis) the "os onta" [what really exists] shown through the
luminous "deiknytai", [what might be] that is, the presence which does not convert absence and Loss into Identity, which is the
presence of the divine.
---

Then factor in my entire integration of Schelling-Eriugena and Bataille-Scheler. " (... a participation which the Areopagite calls methexis) the "os onta" [what really exists] shown through the luminous "deiknytai", [what might be] that is, the presence which does not convert absence and Loss into Identity, which is the presence of the divine." This is essentially what gnosis, formulated in relation to my metaphysics of negation, is, substituting Ouranos for os-onta and Bythos for deiknytai and Pandemos for absense/loss/negation. One must first bear this asynthetic negation while simultaneously grounding the self in transcendental-dependency so as to avoid obliteration by the aleph: that is the PRIMAL ORPHAEUM, the sacred initiation of the Greek Orphic mystics necessary for guiding the uroboros into its linear-serpent form,- mythic symbols representing the re-identification of the self with its over-soul; then the Eleusinian erotikos is necessary, to ground the motive universe in that new-man, that is, to initiate the daemonic palintrope between the lower and higher soul, the AH and AM that splits the void of the AH-HAM; then finally a further step is needed, to reach the epistrophe or inward-turn and cohere the heroic-mind or ethos out of the daemon, to stand beyond anthropos as a true answer to the heart of Pandemos, which is BTHYS, which is the longing for the New-Man and liberation from the strictures imposed by the Aeons, for which the Demiurge of course martyred himself by creating the physical world for us. These two messages were long so I will be silent for a time.

 

___________
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 3 Icon_minitimeSun Jul 28, 2019 1:15 pm

Water on stone.

Then there's also God but that doesn't mean anything.
Not to me, not to God himself.

Water on stone. Understand this and become aware of the blasphemy that the idea of  a "demiurg" represents.

Ive instinctively loathed the term since I read of it in Nag Hammadi scrolls, and now I know why.
Those who cant see their own perfection and emptiness in the path of a mountain creek have invented it.
I know from your music and other traits that you are not such a person.

Drifting at sea staring upward
salt carries me lightly
I know why they denounce this world

the world is indifferent
except to indifference
in hate or in love
no-mind, pure touch
of fist on air, of palm on the water-surface
dragonfly catch a touch of musk

 

___________
" 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 3 Icon_minitimeWed Aug 14, 2019 4:38 pm

Yes, to speak "All" is the greatest imaginable abyss beween speaking and truth.

The act of speaking is so particular, the sound of a spoken word by a specific voice must be among the most particular occurrences in the universe, and for it to address a perfect universal is so deeply troubling that beings, gods and the like, come rushing into existence to fill the void that was drawn into being by the most sweeping misunderstanding nature ever had of itself.



"All" is not.

"All" is ever hidden.

 

___________
" 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 3 Icon_minitimeThu Aug 15, 2019 8:57 am

“Truth is in the ceiling”. I remember reading that in here. I like that.

Truth is indeed in this kind of subtle connection and flow state, synced with extant conditions and deep embedded in the psyche of two souls in relations of trust.

I have a new idea to elaborate here soon. Just need to write it adequately.

 

___________
“Be clever, Ariadne! ...
You have little ears; you have my ears:
Put a clever word in them! —
Must one not first hate oneself, in order to love oneself? ...
I am your labyrinth ...”.  -N

“A man is not great if he is not small, and he is not small if he is not great. Concepts flirt with the loss of their significance in the oscillation between ambiguous states, and this is in part the function and purpose of concepts.” -Primer on Meaning
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 3 Icon_minitimeThu Aug 15, 2019 9:10 am

Light c is a quanta because it’s self valuing in terms only of itself against All. It is a ‘One’. As in the Planck constant for quanta, c is also a quanta and c is just “1”. So there is 1c, 2c, 3c etc and a whole mathematics builds up from it; therefore our universe of limited by c is just a subspace field as a single number within a whole numerical mathematical universe above us. C is not a limit it is just 1. Which is a limit unto itself.

A SelfValue.

Quantities or numbers are quanta of selfvalue. Logically they exist because if they reduced any further they would not exist.

The higher mathematics of the total sum power of all numbers in relations of logic (math languages) is “god” as a metaphysical abstraction as attractor point placed at the far end of philosophy also at the far end of the physical universe. Consciousness is reverse engineered into existence because this attractor point construct moves backward through time to create the beings that will come to understand it. The construct pushes backward its own anti-entropic influences and suffuses these to physical-natural reality to birth brings like us. Biology begins in pure natural selective process and is linearized to the non-conscious purely reality driven flat-collapsed entropy metric, but once this exists the future derived meta abstraction as construct of attractor point is already influencing and shaping t toward its eventual arrival at being able to approach and know the eventual end-point.

All these metaphors like gods and our images and ideas, serve the antientropic reverse engineering process from the end-point beyond the world and at the end of philosophy, backward through time to create the things which will come to know and approach the end-point in the final equation. Ultimately all our human metaphors will merge into literal existence. I don’t know how that will look practically speaking but I bet it’s going to be cool af. This links into my ideas of Ascension of course.

Also it is possible to live outside of one’s own ‘meaning’ as meaning is just an inspiring sort of push in a direction, a momentum producing gathering of impetuses that localize to a being and sync it up to environments of value. Value in this way acts as indirect structure and quantity collapse of partitions and structural beams in the creation of the house of meaning, a utility, and also meaning is always already this same sort of thing for the valuingness embedded tectonics of that same ring for which meaning is meaning and selfvalue drives the impetus momentums and organizing pressures of entropy and antientropy in real world interpreted contexts.

 

___________
“Be clever, Ariadne! ...
You have little ears; you have my ears:
Put a clever word in them! —
Must one not first hate oneself, in order to love oneself? ...
I am your labyrinth ...”.  -N

“A man is not great if he is not small, and he is not small if he is not great. Concepts flirt with the loss of their significance in the oscillation between ambiguous states, and this is in part the function and purpose of concepts.” -Primer on Meaning
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 3 Icon_minitimeThu Aug 15, 2019 10:12 am

"Consciousness is reverse engineered into existence because this attractor point construct moves backward through time to create the beings that will come to understand it."

Yes, Excellent! This is some really hard-to-phrase consequentiality.
This is what Ive pointed to when I much more generally said that the future causes us, as conscious beings, as much as the past does.

Looking forward to reading more of your Ascension thinking. That sort of thought is the only way God can be rationally approached, and it doesn't really exist yet.

 

___________
" 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 3 Icon_minitimeThu Aug 15, 2019 10:38 am

You're here effectively defining in logical terms the gap between what is collapsed to imperfect reason be as the hidden, untouched, "clean" God and what is seen, collapsed to such reason as the Demiurg.

So we see it is not an absolute difference between false and true, but an abyss between passive and active existence, where paradoxically the supreme God, whereas remaining untouched by simply being an attractor point, an apex of logic, and not a being unto-itself, is ultimately the only one with lasting consequences.




Further, this:

"Light c is a quanta because it’s self valuing in terms only of itself against All. It is a ‘One’. As in the Planck constant for quanta, c is also a quanta and c is just “1”. So there is 1c, 2c, 3c etc and a whole mathematics builds up from it; therefore our universe of limited by c is just a subspace field as a single number within a whole numerical mathematical universe above us. C is not a limit it is just 1. Which is a limit unto itself. "

Is very exciting, and not something I have thought about before.

 

___________
" 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 3 Icon_minitimeThu Aug 15, 2019 10:58 am

Also its possible to conceive of the sublime portions of animal consciousness, such as the system whereby birds remain in perfect symmetry in their flocks, or how wolves coordinate their hunt, as reflections of the end-pont attractor, forms which saw the light even before human consciousness arose and invented more definitive forms of miraculous coordination.

In general, miraculous coordination is the proper expression of this end-point attractor, that is to say architecture-in-time which defies purely bottom-up construction schemes.

It might be suggested that the riddles of evolutions, such as the highly complex construction of the eye the final functionality of which has no useful sub-functionalities at earlier intervals, are being addressed here as well. I think so, I think thats what you're explaining here.

 

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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 3 Icon_minitimeThu Aug 15, 2019 11:09 am

Defenders of the Earth wrote:
“Truth is in the ceiling”. I remember reading that in here. I like that.

Truth is indeed in this kind of subtle connection and flow state, synced with extant conditions and deep embedded in the psyche of two souls in relations of trust.

I have a new idea to elaborate here soon. Just need to write it adequately.

Knowing somewhat the direction and scope of it, I imagine this will be sublimely difficult.

In the meantime Ill repost that bit about the ceiling.

Quote :
The Demiurg didn't create anything, he is the vision of loathing reified. He is seen at the outset of that which is wretched. It is a monstrosity at best, sometimes almost attaining to it, but beyond that it is just awful. However this is not the true world.

The truth is seeing the grass greener on ones own side of the fence. Therefore truth isn't passive and recedes whenever it isn't pursued. Truth reigns because untruth is filthy and it knows it. Truth would like to rest but can only do this in music or dance or poetry or architecture and sometimes in two people lying on their backs next to each other, truth is in the ceiling.

When speaking of truth we are always close to contradictions, but when we speak truth there is only one way. Truth is always a choice - the right choice.
(now that is a demiurgic quip)

 

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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 3 Icon_minitimeThu Aug 15, 2019 11:29 am

Defenders of the Earth wrote:
The higher mathematics of the total sum power of all numbers in relations of logic (math languages) is “god” as a metaphysical abstraction as attractor point placed at the far end of philosophy also at the far end of the physical universe. Consciousness is reverse engineered into existence because this attractor point construct moves backward through time to create the beings that will come to understand it. The construct pushes backward its own anti-entropic influences and suffuses these to physical-natural reality to birth brings like us. Biology begins in pure natural selective process and is linearized to the non-conscious purely reality driven flat-collapsed entropy metric, but once this exists the future derived meta abstraction as construct of attractor point is already influencing and shaping t toward its eventual arrival at being able to approach and know the eventual end-point.

Yeah so 8 years after we set out here, there is a finally a cosmology.

The challenge was to go beyond the lineair casually of time, to behind time space as an object embedded in a higher dimensionality, "the eternal", the logic of value of which numerical calculations are like the breath pervading time space based consciousness.

So where numbers take flight, as they do in a certain genius, they represent the instructions of the eternal into the linear.

The eternal is not what is addressed here as God or end-attractor but rather the environment in which this attractor is built, the element from which it emerges as the father of consciousness.

Consciousness is valuing-abstracted, i.e. suspended. An idea of an idea of a value or a valuing, and this idea holds a radically, paradigmatically different causality than whatever bid interaction it was abstracted from. As a suspended valuing it already pertains to eternity, as what is suspended in time to become object of consciousness has no natural end, no end-consequence written in its own code (and no longer a meaningful beginning) and can be seen as a result of osmosis of the eternal necessity of being as valuing (giving value, being gives itself to itself, giving is willing) through the membrane into hard 4d physics. This osmosis is probably just thought.

 

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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 3 Icon_minitimeThu Aug 15, 2019 11:32 am

Yes thought, which is the function of bridging out the best of all possibilities inside of physicality. Thought must thus always define in some manner the terms of virtue, beauty. It must always be victorious; all real thought is triumphant. Usually it triumphs over language, like a plough triumphs over a field.

 

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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 3 Icon_minitimeThu Aug 15, 2019 11:42 am

Yes I think thought is the massive substance of abstraction in relation to action.
Where all facts converge into real and lived patterns.
Set on fire in the demiurgic low biology of hard 4D physical chess systems and games of power dynamical precisions.
Thought bridges earth to sky like water to wine.
Where lies become useful glue in the stuff of truth movements that can’t erase fate any more than failing to act and dying would fail to undo the past occurrences which continue to transpire effects in the future.
Value cosmology has a future in the earth movements of humans who never stop dreaming what they do and why they do it.
Endless forward momentum action like a monster or dragon cursed only with passion.
Passion that cannot let down the guard or stop plowing up dirt when the forward momentum dont produce fruit it’s just a small hurt like failure but failure is just another version of success when you try what didn’t work and learn the next level of the test.
There is no failure and there is no death there is only epic mountains of fountainous philosophistry efforts coupled with rest.
Rest is recharge and reset the valuing cord into ouroboros-like swords.

 

___________
“Be clever, Ariadne! ...
You have little ears; you have my ears:
Put a clever word in them! —
Must one not first hate oneself, in order to love oneself? ...
I am your labyrinth ...”.  -N

“A man is not great if he is not small, and he is not small if he is not great. Concepts flirt with the loss of their significance in the oscillation between ambiguous states, and this is in part the function and purpose of concepts.” -Primer on Meaning
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 3 Icon_minitimeThu Aug 15, 2019 11:43 am

The apperception called Beauty is the world knowing itself as value.

The end-attractor is a terrible beauty, which would shatter all worlds which aren't close to being.

How close?
Just, close. Close is close enough.

Nirvana and such states take place in the slipstream of the end-state attractor.


Notice in the evolution and diversity of temples the different conceptions of approach to the attractor.


E.g. within the narrow Greek paradigm we have

Summary of value ontology - Page 3 Fe6d3962383d711c29df9a0822e474a3

Spoiler:
 

Quote :
a terrible beauty, which would shatter all worlds which aren't close to being.

I meant write close to being perfect, but I cant erase how it came out.

 

___________
" 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 3 Icon_minitimeThu Aug 15, 2019 11:50 am

Defenders of the Earth wrote:
Yes I think thought is the massive substance of abstraction in relation to action.
Where all facts converge into real and lived patterns.
Set on fire in the demiurgic low biology of hard 4D physical chess systems and games of power dynamical precisions.
Thought bridges earth to sky like water to wine.
Where lies become useful glue in the stuff of truth movements that can’t erase fate any more than failing to act and dying would fail to undo the past occurrences which continue to transpire effects in the future.
Value cosmology has a future in the earth movements of humans who never stop dreaming what they do and why they do it.
Endless forward momentum action like a monster or dragon cursed only with passion.
Passion that cannot let down the guard or stop plowing up dirt when the forward momentum dont produce fruit it’s just a small hurt like failure but failure is just another version of success when you try what didn’t work and learn the next level of the test.
There is no failure and there is no death there is only epic mountains of fountainous philosophistry efforts coupled with rest.
Rest is recharge and reset the valuing cord into ouroboros-like swords.

Hic sunt dracones
This is literally spirit
spirit made visceral
the true face of Man

 

___________
" 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 3 Icon_minitimeThu Aug 15, 2019 12:21 pm

Spirit of man is a visceral plan
Humans are savage but that’s just the price of being magic
Added value comes at cost of loss of existing substance
Undermined and underlined with new truth movements and clues
To the next level shit so we never forget
What action does in the face of mountains of pain and fun
When the past cast a shadow forward in time
And we can’t lie to ourselves about what comes next and why
Gotta keep things consistent so we get stuck in the rut
With a lot of luck and bile in the gut
But that’s better than the alternative to fade erase your own face from memory of places times and spaces when you achieved greatness
To be great comes with the price of pain and failure is an arrow meant to sterilize all that still lies cold in the dust of the brain can’t release if it stays the same
So build what can be and release what needs to be free
Pay the fee the price is worth it never stop ascending cut through endings like surgeons
Novocain no way don’t numb the brain is enough uneducated and lame already in the heady heavy moments of torturous clarity
I say move forward and keep moving always more
Only stop for the moon or to sit by a hot chick on the shore
Watch the waves play games and trade laziness for strength
Like two souls entwined mark out stars in the sky with their eyes
Triangulate a fate together then stare into death find only a kind of joyous remembrance and hope for the betterment of everything reticent
Then can exchange pain in flows of soul brain excess transfer nodes
Social web fabric linked in subjective upstream download tactics
Mind to heart and heart to truth stone of old grow old and glow like supernova soldiers
Together partake of life fight side by side god in the eyes making fate smile
To the end send the siren song around the next bend
Till the final end finale tally up pain subsume loss into being great
March forth together into time and death
Two spirits one wake

 

___________
“Be clever, Ariadne! ...
You have little ears; you have my ears:
Put a clever word in them! —
Must one not first hate oneself, in order to love oneself? ...
I am your labyrinth ...”.  -N

“A man is not great if he is not small, and he is not small if he is not great. Concepts flirt with the loss of their significance in the oscillation between ambiguous states, and this is in part the function and purpose of concepts.” -Primer on Meaning
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 3 Icon_minitimeThu Aug 15, 2019 12:52 pm

Life is a bitch so just diverge and roll with it
Or bend that bitch over and show her hard truth till morning
If you self value then value will self you
And sell you everything that don’t stink of no value
Like drinking at 4 in the morning in alleys
Praising Odin and Thor so they can know the lore of our glories
Not stopping or giving up always on the march up
Moving forward in endless cycles of frenetic frenzies stories
Like spiralized fractals in holographic eyes
Without demise the simulation deviation still contains sunrise
And fun surprises so stochastic can’t predict
So get lit and trip dont focus on the past shit
Except to extract the nectar of positive vectors
Moments showing feelings and beings out of whack
With the negative attacks
Try to remember me in only gold rose clarity
Try to fertilize the world like a bee lookin for honey
In sunny breeze summer trees walk in the park the path to the waterfall
Speak like a seer pay attention like a deer
Summary of Value Ontology that’s right bitches
It’s all right here

 

___________
“Be clever, Ariadne! ...
You have little ears; you have my ears:
Put a clever word in them! —
Must one not first hate oneself, in order to love oneself? ...
I am your labyrinth ...”.  -N

“A man is not great if he is not small, and he is not small if he is not great. Concepts flirt with the loss of their significance in the oscillation between ambiguous states, and this is in part the function and purpose of concepts.” -Primer on Meaning
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 3 Icon_minitimeThu Aug 15, 2019 1:17 pm

Defenders of earth so might as well render this first
My fist comes loaded with truth I push through you to confuse like lover’s tryst
Abused up to some next level shit
Coagulate all the capital mistakes into fantastical comprehensions of fate
Too late
VO subscribe the path behind the eyes
Like needles of energy drinks between the thighs
Academically anorexic and anemic projections
Of failures to recollect that I bested you with my 10 shit
On chart on count to moving out
12 hours left adapt myself to a new kind of death
From which I’ll concentrate a fermented brew of health
Got no one else so I’ll just feed it to my fucking self
Whatever it’s all fuel for Ascension
Can’t depress what I convert into pure eustress
Collapse like a diamond my pressure rising
Flutter like eyelids painted like timeless portraits of my mind
If value is the clue then meaning is what you do
To seek out the true build ladders out of this fucking zoo
My feet don’t wait to walk when I speak
My fate don’t wait to talk to me while I eat
So push through this pressure of pain comedy and irrationality
My past life must have been so fucking godly
Three hours of nonstop energy packing things to bring to endings
Then it’s sit out on the deck last night sunset
With a pack and a bottle of whiskey
It’s just me I dissed bitches who didn’t kiss me
And the ones that did found guns in a new fantasy
Oh well that’s a measure of strength so I guess I’ll respect it
Like Irish or German but naw
I’m American
Next level shit

 

___________
“Be clever, Ariadne! ...
You have little ears; you have my ears:
Put a clever word in them! —
Must one not first hate oneself, in order to love oneself? ...
I am your labyrinth ...”.  -N

“A man is not great if he is not small, and he is not small if he is not great. Concepts flirt with the loss of their significance in the oscillation between ambiguous states, and this is in part the function and purpose of concepts.” -Primer on Meaning
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PostSubject: Re: Summary of value ontology   Summary of value ontology - Page 3 Icon_minitimeThu Aug 15, 2019 2:21 pm

While you were writing this I made a fire in the rain.

Magic is nothing less or more than the complete fusion of the elements
efficiency and untold vigilance to produce abandon beyond random


 

___________
" 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 3 Icon_minitimeSat Aug 17, 2019 10:19 am

Because for elements to fuse completely they always have to work beyond universal protocols, as universal protocols are always restricted by laws of averages. Magic begins with concentrations of strength and resource far beyond average - one already needs have purified, perfected the elements in order to engage them in magic. So the whole mysterious nature of magic is not a vagueness on its part but rather on the part of he non-magician who works with averages and slews and arrays and mindlessly gathered sets, whereas he magician accounts for every piece and bit in his equation (love is the law) so as to properly impregnate the elements with each other.

And thus, the only possible enduring manifestation of being is magical - simply because magical outcomes trump other outcomes by all positive standards of justification - most notably, use of resource; magic uses all resources to their utmost potential, causing the most ferocious reactions, and intensity of result, which follows.

Hence all animals and plants are magical species, as is the fully unfolded human being. But to be a magical human being is such a powerful experience that, set against a world of withering and collapsing pseudo-beings, it is simply terrifying. (As is expressed in the raps above)

 

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