esoterica

i wonder if this is also true for the kachinas where the revelation is not just the disenchantment brought through the discovery that they aren't truly gods but family members, but also that what is truly godly is more sublime + complex than could originally have been taught.

yes i think that’s otm! maybe the aspect i find most fascinating
(iirc i linked this at the time sort of in response to discussion you were involved in re teaching/ transmitting religion to one's children)
do have all sorts of scattered related thoughts but don’t have capacity to sort out & articular them rn
luckily this thread is open-ended :)

as for all, it goes

(sometimes rendered mute when one feels burdened with too much to say)

Aesthetic transcendence and disenchantment converge in the moment of falling mute: in Beckett’s oeuvre. A language remote from all meaning is not a speaking language and this is its affinity to muteness. Perhaps all expression, which is most akin to transcendence, is as close to falling mute as in great new music nothing is so full of expression as what flickers out—that tone that disengages itself starkly from the dense musical texture—where art by virtue of its own movement converges with its natural element.

Suppose someone were a believer and said: “I believe in a Last Judgment,” and I said: “Well, I’m not so sure. Possibly.” You would say that there is an enormous gulf between us. If he said “There is a German airplane overhead,” and I said “Possibly I’m not so sure,” you’d say we were fairly near.

It isn’t a question of my being anywhere near him, but on an entirely different plane, which you could express by saying: “You mean something altogether different, Wittgenstein.”

The difference might not show up at all in any explanation of the meaning.

Why is it that in this case I seem to be missing the entire point?

Suppose somebody made this guidance for this life: believing in the Last Judgment. Whenever he does anything, this is before his mind. In a way, how are we to know whether to say he believes this will happen or not?

Asking him is not enough. He will probably say he has no proof. But he has what you might call an unshakeable belief. It will show, not by reasoning or by appeal to ordinary grounds for belief, but rather by regulating for in all his life.

...

What we call believing in a Judgment Day or not believing in a Judgment Day—The expression of belief may play an absolutely minor role.

If you ask me whether or not I believe in a Judgment Day, in the sense in which religious people have belief in it, I wouldn’t say: “No. I don’t believe there will be such a thing.” It would seem to me utterly crazy to say this.

And then I give an explanation: “I don’t believe in…”, but then the religious person never believes what I describe.

I can’t say. I can’t contradict that person.

In one sense, I understand all he says—the English words “God”, “separate”, etc. I understand. I could say: “I don’t believe in this,” and this would be true, meaning I haven’t got these thoughts or anything that hangs together with them. But not that I could contradict the thing.

https://nplusonemag.com/online-only/online-only/on-chernobyl/

v moving to read, thx for link

The word sêma bears not only the general meaning of 'sign' but also the specific meaning of 'tomb', which is conventionally visualized as a mound of earth (e.g. XXIII 45, the sêma 'tomb' of Patroklos, and xi 75, the sêma 'tomb' of Elpenor).

…

Sinos also points out that the hero's tomb, from the standpoint of Homeric epos, is a physical manifestation of his kléos 'glory' as conferred by poetry (e.g. iv 584). [36] The tomb shared by Achilles and Patroklos, which is to be visible not only for men of their time but also for the generations of the future (xxiv 80-84), along with the Funeral Games for [216] Achilles (xxiv 85-92), are the two explicit reasons for the everlasting kléos of Achilles (xxiv 93-94). In this context the etymology of sêma 'sign, tomb' can be brought to bear; as a 'sign' of the dead hero, the 'tomb' is a reminder of the hero and his kléos.

http://chs.harvard.edu/CHS/article/display/1289

Socrates:
You mean “body” (σῶμα)?

Hermogenes:
Yes.

Socrates:
I think this admits of many explanations, if a little, even very little, change is made; for some say it is the tomb (σῆμα) of the soul, [400c] their notion being that the soul is buried in the present life; and again, because by its means the soul gives any signs which it gives, it is for this reason also properly called “sign” (σῆμα). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe (σῶμα) for the soul, until the penalty is paid, and not even a letter needs to be changed.

http://publicdomainreview.org/collections/collection-of-pornographic-art-from-antiquity-1785/

8. Spinoza’s attitude toward the Jewish religion may quite well have been influenced by the teachers of the Spanish Portuguese Community, in 17th century Amsterdam, who expelled him. Their rigid understanding of Judaism, possibly shaped by the ideology of the Catholic Church from which they had just escaped, impelled the Ma’amad (the lay leadership of this community) to take drastic steps against Spinoza. Still, the ban was very mild compared to the auto-da-fé of the Inquisition. See Antonio Damasio’s Looking for Spinoza: Joy, Sorrow and the Feeling Brain. Dutch translation: Het Gelijk van Spinoza, Wereld Biblioteek (Amsterdam: 2004) Page 222.

i like that essay
obv letter/ spirit metaphor is potent & pervasive one in western literature
unfortunately often aligned with old/ new testament (or pharisees/ jesus, judaism/ christianity)
<3 idea of midrashic tradition & practice, find it so profound & beautiful— more ‘alive’, active, engaged, dialogic a mode of hermeneutics than anything in christian tradition imo
but had not fully occurred to me (until reading cardozo’s essay) that it’s not just mode of hermeneutics but also way to conceive relation b/w god & humans, in broader sense: not just co-creating meaning (text) but co-creating world

do u know the walter benjamin essay "On Language as Such and on the Language of Man"? he talks about adamic naming - this midrash that says that when adam named all of the animals in the torah those names - in particular the letters and sounds that formed the words - both observed something essential + critical about the animals and also created them. that the naming gave them form. it has been a while since i read it so i don't 100% remember what he does or doesn't mention but there's a tradition in judaism that when the parents of a child name that child (either at a bris for a boy or a naming ceremony for a girl) that giving of the name is a prophetic expression. u reminded me of this re god + man co-creating meaning and the world - + here the two meet where the meaning creates the world. (there's a lot of relevant midrashim that speak to this point - like that the world was created from out of the letters of the torah. there's a great chassidic story i just remembered where a guy was arguing w/ his friend and he shouts: "i'll rip you in half like a fish!" and the rebbe steps in and tells all the chassidim to hold hands and meditate and they all have a divine vision of the one guy literally tearing his friend in half like a fish and the rebbe says that everything we say occurs on some level which is why we need to be careful w/ our speech. otoh there's a famous joke about a rebbe walking down the street w/ his chossid and a bus drives by and splashes him with water. the rebbe curses the bus, "you should crash!" the chossid says, "but rebbe - all those innocent people - are you sure?" the rebbe thinks and says "yes, you are right - the bus should not crash" and then the joke ends with the teller saying: 'and a miracle occurred and the bus did not crash!')

had not read it, but fortunately was on my bookshelf
thx for leading me to it
more thoughts later
i like rebbe jokes :)

The speech of the diviner and of oracular powers, like a poetic pronouncement, defines a particular level of reality: when Apollo prophesies, he “realizes” (krainei). Oracular speech does not reflect an event that has already occurred; it is part of its realization.

The Presocratics not only had to invent a terminology suitable to describe an external world; they had initially to realize that such a “world” or a cosmos existed to be described.

Λόγος lays that which is present before and down into presencing, that is, it puts those things back. Presencing nevertheless suggests: having come forward to endure in unconcealment. Because the Λόγος lets lie before us what lies before us as such, it discloses [unveils] what is present in its presencing. But disclosure is Αλήθεια. This and Λόγος are the Same. Λέγειν lets ἀληθέα, unconcealed as such, lie before us (cf. B 112). All disclosure releases what is present from concealment. Disclosure needs concealment. The Α-Λήθεια rests in Λήθη, drawing from it and laying before us whatever remains deposited in Λήθη. Λόγος is in itself and at the same time a revealing and a concealing. It is Αλήθεια. Unconcealment needs concealment, Λήθη, as a reservoir upon which disclosure can, as it were, draw. Λόγος, the Laying that gathers, has in itself this revealing-concealing character.

For when a traveler returns from the mountain-slopes into the valley,
he brings, not a handful of earth, unsayable to others, but instead
some word he has gained, some pure word, the yellow and blue
gentian. Perhaps we are here in order to say: house,
bridge, fountain, gate, pitcher, fruit-tree, window—
at most: column, tower. . . . But to say them, you must understand,
oh to say them more intensely than the Things themselves
ever dreamed of existing.

Little existed for him but the few things
For which a fresh name always occurred, as if
He wanted to make them, keep them from perishing,

The few things, the objects of insight, the integrations
Of feeling, the things that came of their own accord,
Because he desired without knowing quite what,

That were the moments of the classic, the beautiful.
These were that serene he had always been approaching
As toward an absolute foyer beyond romance.

So in the end when one is doing philosophy one gets to the point where one would like just to emit an inarticulate sound.

Socrates:
Some other time, then, my friend, you will teach me, when you come back; but now go into the country as you have made ready to do; and Hermogenes here will go with you a bit.

Cratylus:
Very well, Socrates, and I hope you also will continue to think of these matters.

this is a real book:
http://www.amazon.com/Jewish-Japanese-Cook-Book-Raise-Wolves/dp/0399110437

14 used & new from $399.96

I ordered this book thinking that is was a jewish cookbook. But I am verry sorry that it is story and no a jewish cookbook. That is the reason I returned the book.

https://www.facebook.com/arteide.org/photos/a.1036832849671540.1073742522.126207740734060/1036833366338155/?type=3&theater

https://scontent-lga3-1.xx.fbcdn.net/hphotos-xfl1/v/t1.0-9/12341227_1036833366338155_3441165817437440046_n.jpg?oh=b44642a408ba41d0e035089b9850446d&oe=57119833

Ethiopian Church, carved from a single piece of rock

church of saint george is probably the most photogenic but lalibela has a huge complex of rock hewn churches and old palaces/store rooms/houses with rabbit warren tunnels. been in continuous use for a thousand years and v well known tho so esoteric status denied

Looking at a range of human weights between 60 kilograms to 100 kilograms, consuming between 54 and 91 bars Scharffen Berger 82% Cacao Extra Dark Chocolate would allow an individual to reach the LD50 for humans. That's seven kilograms of chocolate for a person weighing 60 kilograms and 12 kilograms for someone weighing 100 kilograms. Eating 12% of your body weight in chocolate is an unusual way to shuffle off this mortal coil, but possible.

dope death

https://scontent-lga3-1.xx.fbcdn.net/hphotos-xlf1/t31.0-8/12696929_10150664604924963_2134707593212601010_o.jpg

http://i1.wp.com/ultraculture.org/wp-content/uploads/2016/03/david-chaim-smith-2.jpg?w=1000

by the author of: http://www.amazon.com/The-Kabbalistic-Mirror-Genesis-Commentary/dp/1620554631
more of his work: http://ultraculture.org/blog/2016/03/23/david-chaim-smith-occult-artwork/

http://i1.wp.com/ultraculture.org/wp-content/uploads/2016/03/david-chaim-smith-1.jpg?w=1000

Our idea of dirt is compounded of two things, care for hygiene and respect for conventions. The rules of hygiene change, of course, with changes in our state of knowledge. As for the conventional side of dirt-avoidance, these rules can be set aside for the sake of friendship. Hardy’s farm labourers commended the shepherd who refused a clean mug for his cider as a ‘nice unparticular man’:

‘“A clane cup for the shepherd,” said the maltster commandingly. ‘“No – not at all,” said Gabriel, in a reproving tone of considerateness. “I never fuss about dirt in its pure state and when I know what sort it is . . . I wouldn’t think of giving such trouble to neighbours in washing up when there’s so much work to be done in the world already.”’

In a more exalted spirit, St. Catherine of Sienna, when she felt revulsion from the wounds she was tending, is said to have bitterly reproached herself. Sound hygiene was incompatible with charity, so she deliberately drank of a bowl of pus.

Whether they are rigorously observed or violated, there is nothing in our rules of cleanness to suggest any connection between dirt and sacredness. Therefore it is only mystifying to learn that primitives make little difference between sacredness and uncleanness.

The Witchcraft Act (9 Geo. II c. 5) was a law passed by the Parliament of the Kingdom of Great Britain in 1735 which made it a crime for a person to claim that any human being had magical powers or was guilty of practising witchcraft. The maximum penalty set out by the Act was a year's imprisonment.

It thus marks the end point of the period Witch trials in the Early Modern period for Great Britain and the beginning of the "modern legal history of witchcraft", repealing the Witchcraft Acts which were based on a widespread belief in the genuine existence of magic and witchcraft.[1]

The law was described as "a heavy-handed piece of Enlightenment rationalism", reverting to the view of the medieval Church[2] that witchcraft and magic were illusory, treating as an offence not the supposed practice of witchcraft but the superstitious belief in its existence.[1] .....

The Witchcraft Act is still in force in Israel, having been introduced into the legal system of the British Mandate over Palestine; Israel gained its independence before the law was repealed in Britain in 1951. Article 417 of the Israeli Penal code of 1977, incorporating much legislation inherited from British and Ottoman times, sets two years' imprisonment as the punishment for "witchcraft, fortune telling, or magic for pay".[10] The law in Israel applies only to practitioners of witchcraft who charge a fee.

https://www.youtube.com/watch?v=Nm15Qb4NFwg

https://c5.staticflickr.com/8/7387/27157894924_bdf2712f1d_o.jpg

https://c8.staticflickr.com/8/7432/27882948951_705de52693_b.jpg

https://c1.staticflickr.com/8/7427/27347778424_7c8ef18ba4_b.jpg

https://c7.staticflickr.com/8/7348/27347779014_6f4e38c754_b.jpg

During each vacuum decay test, isolate the system from the vacuum pump and wait to see if the pressure rises (water is boiling off). Because the quantity of gas trapped in the system is essentially zero, you don't need to make any compensation for temperature changes.

If you see an increase in pressure, the system could have a leak, but this is very doubtful since you have already passed the pressure decay leak test with the system at a much higher pressure, unless it was a low pressure system. If the pressure increases to a point and then stops at some point either above or below 0 psig, this indicates that water (if below 0 psig) or refrigerant (if above 0 psig) is still evaporating. Only if the system had a leak would the pressure increase stop at 0 psig (atmospheric pressure).

If the pressure increases above 0 psig, refrigerant is still trapped in the system. The refrigerant could be trapped in or under any oil in the system. The trapped refrigerant is continuing to evaporate, which causes the vapor pressure to rise above ambient pressure.

If the pressure rises from the initial deep vacuum but stops at some vacuum level below ambient pressure, water is probably trapped in the system. Table 11 provides the saturation pressure/temperature chart for water at different evacuation levels.

http://i.imgur.com/1r4EsIm.jpg

this is my life now btw ama

https://c5.staticflickr.com/6/5531/30525603876_2f3ab52093_h.jpg

https://www.facebook.com/BenjaminaAnya/posts/10156019186498344

https://scontent.fphl2-3.fna.fbcdn.net/v/t1.0-9/53101196_10156019107653344_4532182909603282944_n.jpg?_nc_cat=101&_nc_ht=scontent.fphl2-3.fna&oh=a051211a9bcffc86a86d662cc20abde5&oe=5D24757A

<3

https://scontent.fphl2-1.fna.fbcdn.net/v/t1.0-9/56536217_10156315076718576_4963121601458470912_o.jpg?_nc_cat=107&_nc_ht=scontent.fphl2-1.fna&oh=befbda24334c0f10116af5223211db6a&oe=5D4BA569

i highly recommend this interview
https://kavvanah.wordpress.com/2019/07/27/interview-nathaniel-berman-divine-and-demonic-in-the-poetic-mythology-of-the-zohar/

One of the main themes of the book is that the literary techniques used to construct a cosmos split between divine and demonic also undermine that very distinction. Such techniques include the portrayal of divine and demonic entities as linguistic and phenomenal twins. Divine and demonic personae as portrayed as continually engaged in intimate relations. Zoharic writers portray these relations in vivid and, again, theologically shocking images. Divine and demonic personae are depicted as born from the same gestational processes taking place in the “Supernal Mother” (Ima Ila’ah); divine and demonic personae are depicted as engaged in nurturing, “suckling” relationships (yenikah) with each other; divine and demonic personae are depicted as engaged in sexual relationships with each other. One consequence of these diverse processes is a variety of divine/demonic confusions.

A particularly dangerous set of phenomena are portrayed in myths that I call “aggressive enclothing” and “impersonation.” These phenomena are emphasized in the Tikkune Ha-Zohar and Ra’ya Mehemna, two anonymous works written slightly after the bulk of the Zoharic literature.

Such myths portray assaults by a demonic entity or persona, which take the form of “enclothing” a divine core with a demonic exterior. This “enclothing” results in a capture of the divine by the demonic and the emergence of an entity which is an ontological mixture of the two.

These kabbalistic myths draw on far older rabbinic tales of “talking idols.” Those tales depict two notorious idol-makers, Jeroboam and Nebuchadnezzar, placing the divine name in statues, enabling the latter to proclaim, “I am the Lord thy God.” Even in the rabbinic tales, the perverse phenomena are not merely magicians’ illusions, but emerge from the real subordination of a divine power to the nefarious purposes of a wicked human being. In the kabbalistic re-appropriation of these tales, it is the demonic itself which assaults the divine with its aggressive acts of enclothing.

The danger of confusion posed by aggressive enclothing becomes most acute when it is combined with the twinning phenomena I described earlier. If the entity doing the enclothing is indistinguishable from that which is enclothed, the task of telling divine from demonic, good from evil, becomes almost impossible.

A world in which such impersonation becomes pervasive is a horrifying prospect: the difference between good and evil, friend and foe, God and the Devil, becomes impossible to determine with certainty. Self and Other are at their most antagonistic, and yet at their most indistinguishable. Such a vision is, in fact, the stuff from which many a fictional tale of horror is made; it also corresponds to the terrifying existential dilemmas portrayed by many a modern philosopher.

And yet: the etiology provided by Zoharic mythology of this horrifying vision also hints that such a world is but one step away from redemption. Zoharic mythology shows that the possibility of a world of simulacra lies in the shared origins, desires, and sustenance of divine and demonic. These twins are locked in lethal embrace precisely because of their tragic cognitive and ontological separation, a separation with a history, a reversible history. The aggressive mirroring or even coercive amalgamation of divine and demonic may prove to be a monstrous, reified form of the primordial indifferentiation out of which they both emerge, and thus a promise of redemption in grotesque form.

What does drink goon slay poon mean

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