Filed under: brave new world, unseen world | Tags: fools, Fyodor Dostoevsky, intelligent men, Notes from the Underground
Why do most people lead ‘lives of quiet desperation?’ Perhaps because: the extent of our despair is a measure of our degree of unused potential (School of Life). We must have an inbuilt sense of our potentials and that they’re being cheated, which for most people is most of the time. Mr D’s embittered narrator in Notes – below – says only fools become something and intelligent men conform themselves into characterlessness. Intelligent men somehow (do they allow it?) are subsumed; and fools somehow flourish. Desperate indeed.
I never even managed to become anything: neither wicked nor good, neither a scoundrel nor an honest man, neither a hero nor an insect. And now I am living out my life in my corner, taunting myself with the spiteful and utterly futile consolation that it is even impossible for an intelligent man seriously to become anything, and only fools become something. Yes, sir, an intelligent man of the nineteenth century must be and is morally obliged to be primarily a characterless being; and a man of character, an active figure—primarily a limited being.
Fyodor Dostoevsky, Notes from the Underground, previewing the early 21st century.
Filed under: unseen world | Tags: Cognitive Bias Codex, information, meaning, memory
Filed under: the sweet life, unseen world | Tags: beauty, Diotima, lust, morality
Why Socrates believed that sexual desire is the first step towards righteousness
Can sexual desire lead us to something that transcends the physical act? Socrates seemed to think so. In Plato’s Symposium, Socrates recalls the words of his apparent teacher of erotics, the priestess Diotima of Mantinea, who instructed him that lust was the first rung on a ladder leading upwards towards an appreciation of the form of beauty itself and, further, to morality and virtue.
Script: Nigel Warburton
Animator: Andrew Park
from Aeon magazine
Filed under: the sweet life, unseen world | Tags: Alain Daniélou, animals, Gods of Love and Ecstasy, pasha, pashu, Pashupati, pati, Rudra, vegetables
Shiva’s flock is all living beings: gods, animal, human. Each of the three differ by role and level (in a hierarchy) but aspects of each are evident in each of the other two.
Pati are people in which the god element predominates. Pashu are people in which the animal element predominates. Pasha is the bond that connects all living things.
Pasha is the natural divine law to which all other human laws and conventions must bend. All morality hinges on the pasha which is the bond between god, human, animal and vegetable species.
Wherever the Shiva Dionysus cult spread the pasha respect for the animal and vegetable worlds can be seen.
“Rudra lives in forests and jungles. He is called Pashupati, Lord of the wild beasts.” (Shatapatha Brahmana, XII, 7, 3, 20.) Shiva’s flock comprises all living beings, including man. The difference between beasts, men and gods is only one of role and level in a continuous hierarchy. The various aspects of being are present in varying degrees in all forms of existence. No god is without animality, no animal without humanity, no man without a part of divinity. Three components are distinguishable in all men: pati, pashu and pasha. Those in whom the pati (master) element is dominant are the wise, who are close to the gods, understand the rules of divine activity and creation, and take part in it. Men in whom the animal element predominates are called pashu (cattle). The abstract element, pasha (bond or snare), expresses the unity and interdependence off all forms of life. Pasha, the bond is the body of laws connecting the various elements of matter and living being bound up in creation.
There is no morality other than that of respecting the pasha, or bond, meaning the interdependence of the animal world, the divine and ourselves, and of realizing the place we occupy in the overall plan of the divine work, the affinities which bind us to the animal and vegetable species and the responsibilities which are implicated thereby. Pasha may be defined as the natural law, which is divine law. All other moral law is only social convention, which can have no value on a universal level. All true morality must confirm to these basic laws on which creation is founded. Social conventions established by human laws have nothing to do with religion. Wherever the influence of the Shiva-Dionysus cult has spread, great importance is given to the animal and vegetable world. The aspect of religious history seems often to have escaped the modern scholars of the ancient world.
Gods of Love and Esctasy, The Traditions of Shiva and Dionysus, Alain Danielou
Filed under: the sweet life, unseen world | Tags: civil rights, human rights, John Trudell, natural rights
Human rights preclude the rights of animals, plants, the earth etc. Civil rights are political and preclude anything that is not a part of that narrow civic definition. Natural rights encompass all of these including the human and civil; but they make the human position smaller and enlarge the rights of the earth.
“We must go beyond the arrogance of human rights. We must go beyond the ignorance of civil rights. We must step into the reality of natural rights because all of the natural world has a right to existence and we are only a small part of it. There can be no trade-off.”
– John Trudell
Filed under: departure lounge, the sweet life, unseen world | Tags: aldous huxley, religion, ritual dance
[Icelandic Women Dancing]
The way to god not through the mind or the spirit, not meditation; but by ritual dance, and by yoga too?
Ritual dances provide a religious experience that seems more satisfying and convincing than any other . . . It is with their muscles that humans most easily obtain knowledge of the divine.
Filed under: departure lounge, unseen world | Tags: Elizabeth Insogna, painting, This Image in Witchcraft
Elizabeth Insogna, 2008