/fringe/ - Fringe

made this for someone

>>104268

I'm not sure, OP.

I feel like I began a journey not too long ago, reading the kybalion and other texts on zen and hermeticism.

There's a lot of very distinct parallels to this

This seems to embody the core essence of all of these with rather crass wording.

I am going to try this, but I feel my goal may be out of reach.

I want to achieve godhood or at least something of that nature, the ability to shape reality to my will as easy as thought.

It's a step up from getting a gf.

I hope it's still doable

Thank you for providing so much info

OP is promoting slavery to the will, a.k.a. "the will to power" which is a very common theme in the Kybalion, hermetics, and fundamentalist bullshit occultist. I will show the source of the fundamental error, an alternative process of creativity, and it's direct application to improve your relationship with reality.

The creator-creation dialectic is the projection of the master-slave dialectic onto the whole of metaphysical reality, used to justify hierarchical power systems. The core of this is the philosophy of substance, that chance is merely accidental, and that unchanging substance (be it mind, matter, or both as with substance dualism) is the essential reality. This view places substance as a thing-in-itself that requires nothing other than itself to exist, divorced from all other particulars. This manifested in the view of human creativity having acausal originality derived from God's acausal creativity. God's death and the failure of secularism to find a tenable metaphysical foundation to replace God is because it hasn't transcended the creator-creation dialectic, but instead created an orphaned existence and an orphaned subject perpetually alienated from itself. This purified two strains of nihilism: passive, the recession of the power of the spirit with the perception of one's self as an eternal victim to causal circumstance, and active, the replacement of the creator with one's self as a dominator of reality, imposing one's will onto a passive, meaningless existence. The reaction to postmodern nihilism is a desire to resurrect the mystical creator-creation dialectic, but this offers no escape from nihilism: it merely objectifies the politics of domination as absolute.

The route to truly transcend the creator-creation dialectic is to synthesize it into a universal co-creating, that one is as much created by as contributing to the creation of the categorical other, with a vision of the universe as co-authorship between all the creative process in it, human or non. Just as hylozoism and panpsychism attribute the quality of life or consciousness to matter, this pancreativism proposes that creativity is immanent to all things, that in both a factual and subjective sense the universe is self-creating art. Biological evolution is a creative process that needs no consciousness, which catalyzed the original God crisis, rendering him unnecessary, while cosmology and geology did the same for the heavens and the Earth itself. Modern science thinks in terms of systems, emergence, and process, reductive materialism has been displaced by holistic physicalism. Yet still the old reductionism and the creator-creation dialectic persists wherever it relates to humans and human experience, because it is the lie upon which the hierarchical power structures that monopolize social discourse rely upon; pancreativism is egalitarianism applied to the metaphysical sphere.

An alternative metaphysics is process metaphysics, which replaces the idea of objects as having essential substances with them being events, and unifies the creator-creation, master-slave, and most especially the being-becoming relationships into mutualistic wholes. "The Metaphysics of Experience" (https://imgur.com/a/ZtLDYJT) by Elizabeth Kraus illustrates Whitehead's process metaphysics succinctly:

>What is permanent in the Whiteheadian scheme is not, therefore, some underlying stage upon which accidental change is played, but rather the value achieved, the world-unification effected by and in an entity whose self-creative process is the growing together of the public world in the privacy of a perspective. It is important to note that this permanence is not to be construed as the endurance of "is" or "that-which-is." To exist in the Whiteheadian scheme is to self-actuate, to create a moment of "for-one's-self-ness," to be now. The product of the self-creative act, being, is immortal and permanent; the activity, becoming, is not. The activity perishes as it achieves the goal of determinateness aimed at in the process. An actual entity "never really is" (PR 85). It is a drop of the process, a pulse, a throb of existence, an event, a happening of value which sacrifices its immediacy in the instant it is gained, in the same manner as any "now" loses its nowness to a subsequent "now." Just as permanence cannot be attributed to the nowness of "now," so also the actual entity cannot endure in its subjective immediacy. By the same token, just as the content of any "now" becomes an historical "then" to be taken into account by all future "nows," so the structure of the subjectivity achieved by an actual entity in its process is transformed into objectively functioning, stubborn, past fact. The final causality operative in self-creative process becomes efficient causality transcending the process. "For-one's-self-ness becomes "for-the-others-and-the-totality." "Everything that exists has two sides, namely, its individual self and its signification in the universe" (MT 151). These two poles cannot be torn apart. Each finds its fulfillment in the other via their dialectical relation. Thus, becoming is for the purpose of being (signification in the universe), and being is for the purpose of novel becoming (the emergent individual self.)

>Objectivity, facticity, is the permanent aspect of reality - immortal achievement immortally realized; subjectivity, immediacy, process, is its changeable aspect - its advance towards novelty. But subjectivity is not the result of an underlying subject's activity of relating objects to itself, of a one weaving a many into the pre-existent unity of its oneness. It is, rather, the "growing together" (con-crescence) of objects to create a novel subject which enriches the many from which it springs. "The many become one, and are increased by one" (PR 21). The entire world finds its place in the internal constitution of the new creature, and the creature lays an obligation upon the future: that it take into account the value achieved by the new creature. Thus every creature both houses and pervated the world.

Note how this is the exact opposite of hermeticism, which is "a one weaving a many into the pre-existent unity of its oneness" represented by the right diagram in the attached picture, while the metaphysical principle of "The many become one, and are increased by one" is represented by the left, the holonic tree of life that is simultaneously a whole and a part; it is a *pluralistic* metaphysics, characterized by not a contraction onto a singular absolute, but a continual advancement towards novelty, a fractionalization of experiences, meanings, and purposes. "As above, so below" is the principle of existential incest, characterized by the self-perpetuation of existent being as itself in the passive categorical other.

Will-slavery views the creative process as the imposition of the will onto passive reality, seeking to satisfy existant, pre-ordained desires. This is the common view of "free will," that our freedom lies in our ability to *select from* a range of options to satisfy desire. What is absent is the generative aspect of potentiality, which is deemed as mere passivity instead of an activity, when it is considered at all. When analogized to the process of natural selection, of [variation -> selection -> reproduction], will-slavery seeks to eliminate all variation to select for itself and reproduce itself endlessly. This is reflected materialistically as the central doctrine of memetics, which considers humans as being merely the passive flower pots of memetic propagation, and more abstractly desiring machines, "a pleasurable force of appropriation of what is outside oneself, incorporating into oneself what is other than oneself, characterizes the essential process of all life."

The process of conscious creativity or quest selection is [question -> reason/choice -> action,] and our creative freedom lies not in our ability to select from a variety of choices, but in our ability to generate potentials. This is an extention of the process of natural selection into the sphere of consciousness. Desires can be changed only by questioning them, which compels the creation of alternatives to challenge these existing desires; we can question our selection mechanisms to formulate new choice-criterion. We can question our questions, which gives birth to endless potentials. Doubt and questioning isn't "a lack," but is the process of life itself; propositions are dead as soon as they are written. Questions aren't merely passive requests but the act of questing and searching itself, with questions being the bridge between language and direct experience as awareness itself is a request for information. Self-awareness is the act of questioning questioning itself, "the self" as an object is merely a representation created to facilitate self-questioning. Any true process of spiritual alchemy must start with questions in all respects, with "enlightenment" and "self-actualization" not a state of being but a continual process of self-inquiry that must be maintained. Conscious creative freedom isn't an absolute, but is a skill that is entirely dependent on your ability to successfully question all things, starting with yourself. There is no such thing as an absolute answer, all questions are always alive and only ever provisionally satisfied; when answers impose themselves on questions, and answer to nobody, even their original question, potentiality is destroyed in favor of endless self-propagation of unanswerable lies.

The process of conscious creativity can be implemented as a recursively self-improving self-help methodology. To perform this, ideally use a notebook and hand write it out, as it is much more physical and tangible than typing, but if typing or using a cell phone is easier for you to initiate this, then do that instead. This process is tailored for those who lack will-power and experience depression, especially because such a state provides needed contrast, but those who have will-power but not the will to question their will need it just as much.

When one lacks will-power, they are confronted with a paradox: they desire to do things, or fail to achieve them, yet they do not do this. How does this make sense? The problem is that there's competing unquestioned desires all fighting for your attention, and those that win are those with the least resistance. You haven't fully convinced yourself to do what you desire to do. Written language is the most powerful intelligence-enhancing tool ever created, and you will be applying it to yourself to manifest and analyze all of these desires concretely.

Start out by writing an immediate and tangible desire, such as "I desire to clean my room" or "I desire to exercise." Write down questions relating to this problem, such as "is this actually a problem?," "why is it a problem?," "what are some options to satisfy this problem?" etc. If you don't know what questions to ask, then ask "what questions should I ask regarding this question to satisfy it?" Address these questions as best you can, forming pros and cons for each potential generated from them, and being honest with yourself with alternative desires (It would be less painful and more immediately pleasurable to just avoid the problem.) Argue yourself until you reach a singular task to perform, you'll know when you are finished because you will put your pen away and immediately perform the task with no resistance. When the task is completed, go back to your notebook and record your results. Regardless of outcome, you acted completely according to your *consciously determined* will, and so you must feel good about your accomplishment. You have completed the hardest part of this process with this first task, and it only gets easier.

The recursively self-improving aspect of this self-improvement process occurs when you plug your emotional momentum back in to initiate a new process of question -> reason -> action, and then again in an unbroken chain spanning weeks. If you cannot perform a task immediately, set a cell phone timer; if you "fail" to complete a task simply go back to your notebook as soon as you can, which turns your failure into a victory as you can question what went wrong and learn from it, giving valuable insight that can only be gained by such failures. Be sure to schedule free time to avoid burn-out and to allow intuition room to exist.

This process shouldn't be just applied to practical problems, but also emotional and perceptual ones such as self-defeating thoughts, phobias, and persistent negative emotions. Negative emotions have the purpose of telling us that there's a problem, but if they are unaddressed it is a sign that the underlying problem isn't being addressed, and needs to be exposed and resolved by conscious inquiry. After engaging in this process of self-inquiry, you will find it increasingly easier to act according to your consciously created will, as opposed to being driven by your will. You will naturally begin to schedule out your day, and give more coherence to your life instead of being guided by whatever compulsions impose themselves the most strongly at a given moment. Eventually this process will be burned into your mind as a mental habit, and you won't need to rely on it for everyday tasks, and can instead focus on more general problems and questions, such as "What kind of relationships with the world do I desire?" ultimately leading to philosophical questions. At this point you should undertake serious personal philosophical investigation, guided by your fundamental questions, a process that has no end - you will desire this as you do water, as you have been liberated from your self-imposing desires in the form of a desire to constantly grow, change, and become.

If you are successful in this evolutionary process of spiritual alchemy, what is the result? For me it is a spirituality of creativity in itself, mediated by nothing other than itself, a pancreativism that perceives the whole of existence of art-poetry. It is total liberation from the hells of nihilisms. While some concepts of God are compatible with this (see process theology and pantheism) I prefer to interpret it as "the tao" in a physicalist sense, "the process of reality itself, the way things come together while still transforming." My thesis is that we are existential artists who co-create with the self-creating tapestry of existence, the process of creativity that has found a way through its biologically creative processes to fold on itself and self-create. The meaning of life is to creative, which leads to the question "what to create and why?" which is forever unanswered, as there is always more to create and be created by. Meaning and purpose are infinite and inexhaustible, an ever-changing becoming without end.

Just as essentialism has its foundation in the axiom of identity (x=x, "I think, therefore I am") the being-becoming synthesis of process metaphysics has a mathematical correlation in the fundamental theorems of calculus. Calculus is the mathematical study of change, and so it should come as no surprise that the nature of change is reflected in it. Calculus includes derivative and integrals, which in a physical sense is instantaneous change and cumulative change respectively. The fundamental theorems of calculus shows that integration and derivation and inverse operations of the same process, which is reflected in our perception of change as two reference frames.

The becoming mode of change-perception is that of present awareness, when one's inner narrative is silenced, or at least minimized. Past and future are not experienced, only a singular ever-present moment, and instantaneous change in this moment in all things. Because language requires cumlative change, this mode is alinguistic and experiential, and the self as a narrative construct is not experienced: instead the self as awareness is experienced. What exists is vectors of movement and relationships between them, with the eternal present being the fixed point of reference.

The being mode of change-perception is of cumulative change over time, and is temporal, sequential, and linguistic. Past, present, and future are equally experienced, with what exists being persistence through time, of which instantaneous change is only accidental or secondary to. This is the mode of language and narrative, and placing it as an ontological foundation leads to the opposite conclusion of presentism: that the self isn't an illusion but the foundation of all reality, "I think, therefore I am." It is the linear structure of time itself that is the fixed point of reference, with the present being just another moment, as gone as soon as it arrives. This mode of change-perception is described by Parmenides:

>Permanence is basic. No things come to be or, slipping into the past, cease to be. Past, present, and future are distinctions not marked in the static Is. Time and becoming are at best secondary, at worst illusory, as our understanding of the world confirms.

Process philosophy proclaims that both perspectives are correct, as they are two different reference frames of the totality of change, and their relationship to the fundamental theorem of calculus affirms this. The conclusion is that it isn't substance but process that is the true metaphysical nature of all things. The being-becoming problematic is the foundational metaphysical error that has resulted in our complete alienation from reality, manifested in the creator-creation master-slave dialectics, involving either a detachment of one understanding of change or another, a division in human experience itself. To transcend postmodern nihilism and the dominative, paternalistic narratives of the past requires a revolution of process thought that starts with one's individual experience and their relationship with change.

https://discord.gg/RMzZhZk

>>123810