Kamis, 31 Oktober 2013

Secret Principles of Immortality

In this article I wish to extend the concept of mythic truth or identification into a further development, under the philosophy that what is developed as information is not a disaster in life. In other words, immortals must encounter disasters in information, and then make a good strategy to avoid propulgating any of the worst consequences in real life. Ultimately, there may be considerable secrets which create paradoxes of apparent functionality, and artificial disaster. But at first, that requires a considerable amount of extra rope. This cannot be done without total commitment. And it cannot be done if commitment is a paradox, overshadowed by ironies. As usual, we must avoid the liar, unless he knows magic (I mean a liar in a generic sense, for this concept is still powerful and usually creates difficulties).

I will create a series of four Quadra; The first will represent Bad Immortal Ideas; The second will represent Bad Temporal Ideas; The third will represent Good Temporal Ideas; The fourth will represent Good Immortal Ideas; Each context represents a potential angle on the mythic-truth or immortal identification; Approaches to individual elements in each Quadra represent approaches to the respective Bad/Good or Temporal/Immortal condition, a metaphysical environment; The result will also be constructive;

What composes a bad immortal idea? Simply put, an aspect of immortality which works negatively by coordinating with a negative condition. For example, Durable Wounds may appear on an immortal body, and their persistence would be classified as a type of problem which is more serious for someone weak than for someone with strong natural vigor; But there are other types of problems which are also possible, based on other potential advantages for the immortal mind or body. For example, Meaningless Repetition is one concept, and Moodlessness is another. A fourth concept is what many kings have experienced, of being Rebuffed by the common man (Nietzsche introduces the concept in his novel, Thus Spake Zarathustra, and the concept seems to originate in Ecclesiastes of the Bible, e.g. 'lions of Bashan' ---brutes to reject; The concept also appears earlier and less approachably in the Indian caste system);

So the four Bad Ideas of Immortality produces the following Quadra: [1] Moodlessness, [2] Meaningless Repetition, [3] Rebuffedness, and [4] Durable Wounds;

What composes a bad temporal idea? I suggest that it is an extensive translation of the bad immortal ideas. However, it is a little tricky, because where the immortal ideas are durable, the worldly or temporal ideas are about impermanence. Durable wounds can be abversed by reversing durable and reversing wounds. One such concept is Un-Endurable Logic. The same can be done for the other three concepts. Meaningless repetition becomes Meaningful Repetition. Moodlessness becomes Desire, famously the hurdle of Buddhism. Rebuff becomes Engagement, such as war, obsession, rhetoric, or addiction.

So the four Bad Ideas of Temporality result in the following Quadra: [1] Engagement, [2] Un-Endurable Logic, [3] Desire, [4] Meaningful Repetition;

What then are the Good Ideas of Mortality? They are qualities of the bad ideas of mortality that are not problematic; For example, desire becomes Pleasure, un-endurable logic becomes Complexity. Engagement becomes Change; Meaningful repetition becomes Meaning;

Thus, a Quadra is produced, representing the Good Ideas of Temporality: [1] Pleasure, [2] Meaning, [3] Change, [4] Complexity;

At this point it may be requisite to expect some sort of paradox on the part of the Immortal Good. But I don't mean to disappoint. So surely it may be adequate to say that it requires some higher aspect of understanding, therefore it requires a certain degree of further circumspection. We cannot say that simply because we are using words, that we fail the immortal aspect. Afterall, it seems possible that immortal things apply to the mind. The same case is overstated by the existence of mathematics, and the common intellectual fondness for philosophy.

I will continue with the idea that it is by translation. Afterall, the method is constructive. If we do not accept that the result is by translation, it would reject the entirety of our previous results.

Just as with the translation between the temporal bad and the temporal good, we must take some things which exist in the original, but which are not problematic. This time, however, the elements must reflect the good of temporality, extended into an immortal continuum.

Comparing the first and third directly, the result is the following [1] Moodless pleasure, [2] Trivial Repetition, [3] Changing rebuffedness, [4] Complex durable wounds; While that provides a primer, it is not fully translated, as neither of the other elements involves the virtue of immortality; A better translation may be had by flipping the immortal bad toward the good, and flipping the temporal towards the immortal; The simplest way to do this is simply to reverse the Temporal Bad;

The elements of the Temporal Bad were the following: [1] Engagement, [2] Un-Endurable Logic, [3] Desire, [4] Meaningful Repetition;

Thus, the Immortal Good, translated as opposites, is something like [1] Lack of desire, [2] Immortal Design, [3] Un-Attachment, [4] Durable Logic; Perhaps, however, this is an inadequate answer to the problem. It is the first emergence of the so-called Buddhist-Christian motif, of the balance between fullness and emptiness; To some extent this is just the fullness of the belly translated in repetitions. Thus it strikes me as boring; We have already said that even meaningful repetition is a Good Temporal answer, but clearly must be translated differently in an immortal context. Even if the answers provided are accurate for some purposes, they may be incomplete.

So let us connect the three elements.

Bad Ideas of Immortality: [1] Moodlessness, [2] Meaningless Repetition, [3] Rebuffedness, [4] Durable Wounds;
Bad Ideas of Temporality: [1] Engagement, [2] Un-Endurable Logic, [3] Desire, [4] Meaningful Repetition;
Good Ideas of Temporality: [1] Pleasure, [2] Meaning, [3] Change, [4] Complexity;

I will now combine 1-3 / 2-4 of the second with the first and third, and reverse the result

Engagement with rebuffedness and change becomes Timeless Mind; Un-endurable logic of durability and complexity becomes Immaterialism; Desire for moodlessness and pleasure becomes Complex Mood; Meaningful repetition of meaningless repetition and meaning becomes Standards;

The result is a Quadra representing the Good Ideas of Immortality: [1] Complex Mood, [2] Standards, [3] Timeless Mind, [4] Immaterialism

[If 2 is the opposite of 4, and 1 is the opposite of 3, then this implies standards of immaterialism, and a timeless mood of a complex mind;]

Let us compare that more accurate answer with the earlier less accurate answer that was reached by different means;

"Perfect Answer": [1] Complex Mood, [2] Standards, [3] Timeless Mind, [4] Immaterialism

"Imperfect Answer":
[1] Lack of desire, [2] Immortal Design, [3] Un-Attachment, [4] Durable Logic


[1] Complex mood of un-attachment, [2] Standards of durable logic, [3] Timeless mind without desire, [4] Design of immaterial immortality

I think this gives a clue that we are being fooled. Buddhists themselves are being taken on a long vacation, for even real Buddhas are superscripted by words which declare that they are 'designs for immaterial immortality';

Several things can be observed on this: (1) There is a way in which the problem and solution of immortality is being dangerously ignored, (2) If there are great powers, it is clearly those great powers that are ignoring immortality, (3) If they are not ignoring it, they are not declaring it, either, (4) More often than not, immortality in this age seems to depend on information;

That is the upshot of this edition of The Secret Principles of Immortality: going long lengths, using some of the most perfect reasoning, immortality remains vastly contingent on information and specific statements, upon which everything (or, to Buddhas, a very small thing) seems to hinge.
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