Until The Light Takes Us

Posted in Music and the rest of arts on March 17, 2009 by Regulus

The Seven Editions of the Divine Law

Posted in The occult and the Gnostic Elements on March 12, 2009 by Regulus

According to the Bible, God has a method of gradual revelation and publication of his law. It was first written on nature, next on man, then the fundamental principles on the tablets of stone. In due time, Jesus appeared as the perfect embodiment of the truth, which he illustrated in his own sinless life. Later came the entire Scriptures, the larger and completed written edition. It was God’s purpose that his law should also be written in the hearts of his people, with its precepts able to be “read” in their outward lives.

1. First Edition: Written on Nature – Psalms 19:1: “The heavens declare the glory of God; and the firmament sheweth his handiwork.
2. Second Edition: Written on Conscience – Romans 2:15: “Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.
3. Third Edition: Written on Tablets of Stone – Exodus 24:12: “And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them.
4. Fourth Edition: Christ the Living Word – John 1:14: “And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.
5. Fifth Edition: The Entire Scriptures – Romans 15:4: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope.
6. Sixth Edition: Written on the Heart – Hebrews 8:10: “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts; and I will be to them a God, and they shall be to me a people.
7. Seventh Edition: Christians as Living Epistles – 2 Corinthians 3:2-3: “Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart.

Noam Chomsky: Is Capitalism Making Life Better?

Posted in Philosophical sociological on October 22, 2008 by Regulus

Ianis Xenakis – Metastasis

Posted in Music and the rest of arts on May 12, 2008 by Regulus

Gyorgy Ligeti Articulation

Posted in Music and the rest of arts on May 12, 2008 by Regulus

Religion? What religion?

Posted in The occult and the Gnostic Elements on February 17, 2008 by Regulus

“Religion can never reform mankind because religion is slavery”

Robert G. Ingersoll 1833 – 1899
Zeitgeist

a collection of quotes of Epicurus and other Epicureans

Posted in Philosophical sociological on February 5, 2008 by Regulus

1. A blessed and indestructible being has no trouble himself and brings no trouble upon any other being; so he is free from anger and partiality, for all such things imply weakness.

2. Death is nothing to us; for that which has been dissolved into its elements experiences no sensations, and that which has no sensation is nothing to us.

3. Continuous bodily pain does not last long; instead, pain, if extreme, is present a very short time, and even that degree of pain which slightly exceeds bodily pleasure does not last for many days at once. Diseases of long duration allow an excess of bodily pleasure over pain.

4. Every pain is easy to disregard; for that which is intense is of brief duration, and those bodily pains that last long are mild.

5. It is impossible to live a pleasant life without living wisely and honorably and justly, and it is impossible to live wisely and honorably and justly without living pleasantly. Whenever any one of these is lacking, when, for instance, the man is not able to live wisely, though he lives honorably and justly, it is impossible for him to live a pleasant life.

6. It is impossible for a man who secretly violates the terms of the agreement not to harm or be harmed to feel confident that he will remain undiscovered, even if he has already escaped ten thousand times; for until his death he is never sure that he will not be detected.

7. For an aggressor to be undetected is difficult; and for him to be confident that his concealment will continue is impossible.

8. The wealth required by nature is limited and is easy to procure; but the wealth required by vain ideals extends to infinity.

9. Necessity is an evil; but there is no necessity for continuing to live with necessity.

10. Remember that you are mortal and have a limited time to live and have devoted yourself to discussions on nature for all time and eternity and have seen “things that are now and are to me come and have been.”

11. Most men are insensible when they rest, and mad when they act.

12. The just man is most free from disturbance, while the unjust is full of the utmost disturbance.

13. Among the things held to be just by law, whatever is proved to be of advantage in men’s dealings has the stamp of justice, whether or not it be the same for all; but if a man makes a law and it does not prove to be mutually advantageous, then this is no longer just. And if what is mutually advantageous varies and only for a time corresponds to our concept of justice, nevertheless for that time it is just for those who do not trouble themselves about empty words, but look simply at the facts.

14. We have been born once and cannot be born a second time; for all eternity we shall no longer exist. But you, although you are not in control of tomorrow, are postponing your happiness. Life is wasted by delaying, and each one of us dies without enjoying leisure.

15. We place a high value on our characters as if they were our own possessions whether or not we are virtuous and praised by other men. So, too, we must regard the characters of those around us if they are our friends.

16. No one chooses a thing seeing that it is evil; but being lured by it when it appears good in comparison to a greater evil, he is caught.

17. We should not view the young man as happy, but rather the old man whose life has been fortunate. The young man at the height of his powers is often befuddled by chance and driven from his course; but the old man has dropped anchor in old age as in a harbor, since he secures in sure and thankful memory goods for which he was once scarcely confident of.

18. If sight, association, and intercourse are removed, the passion of love is ended.

19. He has become an old man on the day on which he forgot his past blessings.

20. Of our desires some are natural and necessary, others are natural but not necessary; and others are neither natural nor necessary, but are due to groundless opinion.

21. We must not force Nature but persuade her. We shall persuade her if we satisfy the necessary desires and also those bodily desires that do not harm us while sternly rejecting those that are harmful.

22. Unlimited time and limited time afford an equal amount of pleasure, if we measure the limits of that pleasure by reason.

23. Every friendship in itself is to be desired; but the initial cause of friendship is from its advantages.

24. Dreams have neither a divine nature nor a prophetic power, but they are the result of images that impact on us.

25. Poverty, if measured by the natural end, is great wealth; but wealth, if not limited, is great poverty.

26. One must presume that long and short arguments contribute to the same end.

27. The benefits of other activities come only to those who have already become, with great difficulty, complete masters of such pursuits, but in the study of philosophy pleasure accompanies growing knowledge; for pleasure does not follow learning; rather, learning and pleasure advance side by side.

28. Those who are overly eager to make friends are not to be approved; nor yet should you approve those who avoid friendship, for risks must be run for its sake.

29. To speak frankly as I study nature I would prefer to speak in oracles that which is of advantage to all men even though it be understood by none, rather than to conform to popular opinion and thus gain the constant praise that comes from the many.

30. Some men spend their whole life furnishing for themselves the things proper to life without realizing that at our birth each of us was poured a mortal brew to drink.

31. It is possible to provide security against other things, but as far as death is concerned, we men all live in a city without walls.

32. The honor paid to a wise man is itself a great good for those who honor him.

33. The cry of the flesh is not to be hungry, thirsty, or cold; for he who is free of these and is confident of remain so might vie even with Zeus for happiness.

34. We do not so much need the assistance of our friends as we do the confidence of their assistance in need.

35. Don’t spoil what you have by desiring what you don’t have; but remember that what you now have was once among the things only hoped for.

36. Epicurus’s life when compared to that of other men with respect to gentleness and self-sufficiency might be thought a mere legend.

37. When confronted by evil nature is weak, but not when faced with good; for pleasures make it secure but pains ruin it.

38. He is of very small account for whom there are many good reasons for ending his life.

39. Neither he who is always seeking material aid from his friends nor he who never considers such aid is a true friend; for one engages in petty trade, taking a favor instead of gratitude, and the other deprives himself of hope for the future.

40. He who asserts that everything happens by necessity can hardly find fault with one who denies that everything happens by necessity; by his own theory this very argument is voiced by necessity.

41. At one and the same time we must philosophize, laugh, and manage our household and other business, while never ceasing to proclaim the words of true philosophy.

42. The same time produces both the beginning of the greatest good and the dissolution of the evil.

43. The love of money, if unjustly gained, is impious, and, if justly, shameful; for it is inappropriate to be miserly even with justice on one’s side.

44. The wise man who has become accustomed to necessities knows better how to share with others than how to take from them, so great a treasure of self-sufficiency has he found.

45. The study of nature does not create men who are fond of boasting and chattering or who show off the culture that impresses the many, but rather men who are strong and self-sufficient, and who take pride in their own personal qualities not in those that depend on external circumstances.

46. Let us completely rid ourselves of our bad habits as if they were evil men who have done us long and grievous harm.

47. I have anticipated you, Fortune, and entrenched myself against all your secret attacks. And we will not give ourselves up as captives to you or to any other circumstance; but when it is time for us to go, spitting contempt on life and on those who here vainly cling to it, we will leave life crying aloud in a glorious triumph-song that we have lived well.

48. While we are on the road, we must try to make what is before us better than what is past; when we come to the road’s end, we feel a smooth contentment.

49. It is impossible for someone to dispel his fears about the most important matters if he doesn’t know the nature of the universe but still gives some credence to myths. So without the study of nature there is no enjoyment of pure pleasure.

50. No pleasure is a bad thing in itself, but the things which produce certain pleasures entail disturbances many times greater than the pleasures themselves.

51. [addressing a young man] I understand from you that your natural disposition is too much inclined toward sexual passion. Follow your inclination as you will, provided only that you neither violate the laws, disturb well-established customs, harm any one of your neighbors, injure your own body, nor waste your possessions. That you be not checked by one or more of these provisos is impossible; for a man never gets any good from sexual passion, and he is fortunate if he does not receive harm.

52. Friendship dances around the world bidding us all to awaken to the recognition of happiness.

53. We must envy no one; for the good do not deserve envy and as for the bad, the more they prosper, the more they ruin it for themselves.

54. It is not the pretense but the real pursuit of philosophy that is needed; for we do not need the semblance of health but rather true health.

55. We should find solace for misfortune in the happy memory of what has been and in the knowledge that what has been cannot be undone.

56–57. The wise man feels no more pain when being tortured himself than when his friend tortured, and will die for him; for if he betrays his friend, his whole life will be confounded by distrust and completely upset.

58. We must free ourselves from the prison of public education and politics.

59. What cannot be satisfied is not a man’s stomach, as most men think, but rather the false opinion that the stomach requires unlimited filling.

60. Every man passes out of life as if he had just been born.

61. Most beautiful is the sight of those close to us, when our original contact makes us of one mind or produces a great incitement to this end.

62. If the anger of parents against their children is justified, it is quite pointless for the children to resist it and to fail to ask forgiveness. If the anger is not justified but is unreasonable, it is folly for an irrational child to appeal to someone deaf to appeals and not to try to turn it aside in other directions by a display of good will.

63. There is also a limit in simple living, and he who fails to understand this falls into an error as great as that of the man who gives way to extravagance.

64. We should welcome praise from others if it comes unsought, but we should be concerned with healing ourselves.

65. It is pointless for a man to pray to the gods for that which he has the power to obtain by himself.

66. We show our feeling for our friends’ suffering, not with laments, but with thoughtful concern.

67. Since the attainment of great wealth can scarcely be accomplished without slavery to crowds or to politicians, a free life cannot obtain much wealth; but such a life already possesses everything in unfailing supply. Should such a life happen to achieve great wealth, this too it can share so as to gain the good will of one’s neighbors.

68. Nothing is enough to someone for whom what is enough is little.

69. The thankless nature of the soul makes the creature endlessly greedy for variations in its lifestyle.

70. Do nothing in your life that will cause you to fear if it is discovered by your neighbor.

71. Question each of your desires: “What will happen to me if that which this desire seeks is achieved, and what if it is not?”

72. There is no advantage to obtaining protection from other men so long as we are alarmed by events above or below the earth or in general by whatever happens in the boundless universe.

73. That we have suffered certain bodily pains aids us in preventing others like them.

74. In a philosophical dispute, he gains most who is defeated, since he learns the most.

75. The saying, “look to the end of a long life,” shows small thanks for past good fortune.

76. As you grow old you are such as I urge you to be, and you have recognized the difference between studying philosophy for yourself and studying it for Greece. I rejoice with you.

77. Freedom is the greatest fruit of self-sufficiency.

78. The noble man is chiefly concerned with wisdom and friendship; of these, the former is a mortal good, the latter an immortal one.

79. He who is calm disturbs neither himself nor another.

80. The first step towards salvation is to attend to one’s youth and guard against that which defiles everything through maddening desires.

81. The soul neither rids itself of disturbance nor gains a worthwhile joy through the possession of greatest wealth, nor by the honor and admiration bestowed by the crowd, or through any of the other things sought by unlimited desire.