This document discusses the concept of rigidity in creation. It states that as objects move farther from the primordial light (God), their movement slows and they become increasingly rigid. It claims the Earth is now farther from this light due to human actions, causing movements to slow and rigidity to set in, affecting not just bodies but also thinking. It warns that distorted concepts will progress toward full rigidity if humanity does not strive spiritually upward again toward the light.
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On Truth and Lies in a Nonmoral Sense (1873)Friedrich Nietzsche.docxhopeaustin33688
On Truth and Lies in a Nonmoral Sense (1873)
Friedrich Nietzsche
1
Once upon a time, in some out of the way corner of that universe which is dispersed into numberless twinkling solar systems, there was a star upon which clever beasts invented knowing. That was the most arrogant and mendacious minute of "world history," but nevertheless, it was only a minute. After nature had drawn a few breaths, the star cooled and congealed, and the clever beasts had to die. One might invent such a fable, and yet he still would not have adequately illustrated how miserable, how shadowy and transient, how aimless and arbitrary the human intellect looks within nature. There were eternities during which it did not exist. And when it is all over with the human intellect, nothing will have happened. For this intellect has no additional mission which would lead it beyond human life. Rather, it is human, and only its possessor and begetter takes it so solemnly-as though the world's axis turned within it. But if we could communicate with the gnat, we would learn that he likewise flies through the air with the same solemnity, that he feels the flying centre of the universe within himself. There is nothing so reprehensible and unimportant in nature that it would not immediately swell up like a balloon at the slightest puff of this power of knowing. And just as every porter wants to have an admirer, so even the proudest of men, the philosopher, supposes that he sees on all sides the eyes of the universe telescopically focused upon his action and thought.
It is remarkable that this was brought about by the intellect, which was certainly allotted to these most unfortunate, delicate, and ephemeral beings merely as a device for detaining them a minute within existence. For without this addition they would have every reason to flee this existence as quickly as Lessing's son. The pride connected with knowing and sensing lies like a blinding fog over the eyes and senses of men, thus deceiving them concerning the value of existence. For this pride contains within itself the most flattering estimation of the value of knowing. Deception is the most general effect of such pride, but even its most particular effects contain within themselves something of the same deceitful character.
As a means for the preserving of the individual, the intellect unfolds its principle powers in dissimulation, which is the means by which weaker, less robust individuals preserve themselves-since they have been denied the chance to wage the battle for existence with horns or with the sharp teeth of beasts of prey, This art of dissimulation reaches its peak in man. Deception, flattering, lying, deluding, talking behind the back, putting up a false front, living in borrowed splendor, wearing a mask, hiding behind convention, playing a role for others and for oneself-in short, a continuous fluttering around the solitary flame of vanity-is so much the rule and the law among men that there is almost not.
Aristotle’s Informal fallacies 1. Argumentum ad Baculum or .docxfredharris32
Aristotle’s Informal fallacies
1. Argumentum ad Baculum or Argumentum Baculinum:
2. Argumentum ad Hominem (abusive):
3. Argumentum ad Hominem (circumstantial):
4. Argumentum ad Ignorantiam:
5. Argumentum ad Misericordiam:
6. Argumentum ad Populum:
7. Argumentum ad Verecundiam:
8. Accident:
9. Converse Accident or Hasty Generalization:
10. False Cause:
* non causa pro causa:
* post hoc ergo propter hoc:
11. Begging the Question or Petitio Principii or Circular Argument:
12. Complex Question:
13. Ignorantio Elenchi or Irrelevant Conclusion:
THE NEW ORGANON
OR TRUE DIRECTIONS CONCERNING THE INTERPRETATION OF NATURE
Francis Bacon
1620
http://www.constitution.org/bacon/nov_org.htm
sections XXXVIII-LXII (38-62)
XXXVIII
The idols and false notions which are now in possession of the human understanding, and have
taken deep root therein, not only so beset men's minds that truth can hardly find entrance, but
even after entrance is obtained, they will again in the very instauration of the sciences meet and
trouble us, unless men being forewarned of the danger fortify themselves as far as may be
against their assaults.
XXXIX
There are four classes of Idols which beset men's minds. To these for distinction's sake I have
assigned names, calling the first class Idols of the Tribe; the second, Idols of the Cave; the third,
Idols of the Market Place; the fourth, Idols of the Theater.
XL
The formation of ideas and axioms by true induction is no doubt the proper remedy to be applied
for the keeping off and clearing away of idols. To point them out, however, is of great use; for
the doctrine of Idols is to the interpretation of nature what the doctrine of the refutation of
sophisms is to common logic.
XLI
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of
men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all
perceptions as well of the sense as of the mind are according to the measure of the individual and
not according to the measure of the universe. And the human understanding is like a false mirror,
which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own
nature with it.
XLII
The Idols of the Cave are the idols of the individual man. For everyone (besides the errors
common to human nature in general) has a cave or den of his own, which refracts and discolors
the light of nature, owing either to his own proper and peculiar nature; or to his education and
conversation with others; or to the reading of books, and the authority of those whom he esteems
and admires; or to the differences of impressions, accordingly as they take place in a mind
preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of
man (according as it is meted out to different individuals) is in fact a thing variable and full of
perturbation ...
Although for the most part altogether unconscious of it, man glides by the whole of his life in the thick of a vast and populous unobserved world. During sleep or in trance, if the insistent physical senses are for the time in abeyance, this other world is to some extent opened to him, and he will occasionally bring back from those circumstances more or less faint memories of what he has encountered and heard there...
Melonie Dodaro held a presentation on how to maximise social media and influence marketing for tourism at the event "low season - HIGH REVENUE" which was hosted by InboundMuse
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On Truth and Lies in a Nonmoral Sense (1873)Friedrich Nietzsche.docxhopeaustin33688
On Truth and Lies in a Nonmoral Sense (1873)
Friedrich Nietzsche
1
Once upon a time, in some out of the way corner of that universe which is dispersed into numberless twinkling solar systems, there was a star upon which clever beasts invented knowing. That was the most arrogant and mendacious minute of "world history," but nevertheless, it was only a minute. After nature had drawn a few breaths, the star cooled and congealed, and the clever beasts had to die. One might invent such a fable, and yet he still would not have adequately illustrated how miserable, how shadowy and transient, how aimless and arbitrary the human intellect looks within nature. There were eternities during which it did not exist. And when it is all over with the human intellect, nothing will have happened. For this intellect has no additional mission which would lead it beyond human life. Rather, it is human, and only its possessor and begetter takes it so solemnly-as though the world's axis turned within it. But if we could communicate with the gnat, we would learn that he likewise flies through the air with the same solemnity, that he feels the flying centre of the universe within himself. There is nothing so reprehensible and unimportant in nature that it would not immediately swell up like a balloon at the slightest puff of this power of knowing. And just as every porter wants to have an admirer, so even the proudest of men, the philosopher, supposes that he sees on all sides the eyes of the universe telescopically focused upon his action and thought.
It is remarkable that this was brought about by the intellect, which was certainly allotted to these most unfortunate, delicate, and ephemeral beings merely as a device for detaining them a minute within existence. For without this addition they would have every reason to flee this existence as quickly as Lessing's son. The pride connected with knowing and sensing lies like a blinding fog over the eyes and senses of men, thus deceiving them concerning the value of existence. For this pride contains within itself the most flattering estimation of the value of knowing. Deception is the most general effect of such pride, but even its most particular effects contain within themselves something of the same deceitful character.
As a means for the preserving of the individual, the intellect unfolds its principle powers in dissimulation, which is the means by which weaker, less robust individuals preserve themselves-since they have been denied the chance to wage the battle for existence with horns or with the sharp teeth of beasts of prey, This art of dissimulation reaches its peak in man. Deception, flattering, lying, deluding, talking behind the back, putting up a false front, living in borrowed splendor, wearing a mask, hiding behind convention, playing a role for others and for oneself-in short, a continuous fluttering around the solitary flame of vanity-is so much the rule and the law among men that there is almost not.
Aristotle’s Informal fallacies 1. Argumentum ad Baculum or .docxfredharris32
Aristotle’s Informal fallacies
1. Argumentum ad Baculum or Argumentum Baculinum:
2. Argumentum ad Hominem (abusive):
3. Argumentum ad Hominem (circumstantial):
4. Argumentum ad Ignorantiam:
5. Argumentum ad Misericordiam:
6. Argumentum ad Populum:
7. Argumentum ad Verecundiam:
8. Accident:
9. Converse Accident or Hasty Generalization:
10. False Cause:
* non causa pro causa:
* post hoc ergo propter hoc:
11. Begging the Question or Petitio Principii or Circular Argument:
12. Complex Question:
13. Ignorantio Elenchi or Irrelevant Conclusion:
THE NEW ORGANON
OR TRUE DIRECTIONS CONCERNING THE INTERPRETATION OF NATURE
Francis Bacon
1620
http://www.constitution.org/bacon/nov_org.htm
sections XXXVIII-LXII (38-62)
XXXVIII
The idols and false notions which are now in possession of the human understanding, and have
taken deep root therein, not only so beset men's minds that truth can hardly find entrance, but
even after entrance is obtained, they will again in the very instauration of the sciences meet and
trouble us, unless men being forewarned of the danger fortify themselves as far as may be
against their assaults.
XXXIX
There are four classes of Idols which beset men's minds. To these for distinction's sake I have
assigned names, calling the first class Idols of the Tribe; the second, Idols of the Cave; the third,
Idols of the Market Place; the fourth, Idols of the Theater.
XL
The formation of ideas and axioms by true induction is no doubt the proper remedy to be applied
for the keeping off and clearing away of idols. To point them out, however, is of great use; for
the doctrine of Idols is to the interpretation of nature what the doctrine of the refutation of
sophisms is to common logic.
XLI
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of
men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all
perceptions as well of the sense as of the mind are according to the measure of the individual and
not according to the measure of the universe. And the human understanding is like a false mirror,
which, receiving rays irregularly, distorts and discolors the nature of things by mingling its own
nature with it.
XLII
The Idols of the Cave are the idols of the individual man. For everyone (besides the errors
common to human nature in general) has a cave or den of his own, which refracts and discolors
the light of nature, owing either to his own proper and peculiar nature; or to his education and
conversation with others; or to the reading of books, and the authority of those whom he esteems
and admires; or to the differences of impressions, accordingly as they take place in a mind
preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of
man (according as it is meted out to different individuals) is in fact a thing variable and full of
perturbation ...
Although for the most part altogether unconscious of it, man glides by the whole of his life in the thick of a vast and populous unobserved world. During sleep or in trance, if the insistent physical senses are for the time in abeyance, this other world is to some extent opened to him, and he will occasionally bring back from those circumstances more or less faint memories of what he has encountered and heard there...
This is a study of Jesus being seen face to face. It is the hope of all believers to see Jesus face to face and become like Him. Seeing will be the great joy of heaven for we will see the very glory of our Lord and Savior.
DIALOGUES CONCERNING NATURAL RELIGION1 By David Hume LinaCovington707
DIALOGUES CONCERNING NATURAL
RELIGION1
By David Hume
PART 2
I shan’t beat about the bush, said Cleanthes, addressing himself to
Demea. […] What I shall do is to explain briefly how I conceive this
matter. Look round the world, contemplating the whole thing and every
part of it; you will find that it is nothing but one big machine
subdivided into an infinite number of smaller ones, which in their turn
could be subdivided to a degree beyond what human senses and
faculties can trace and explain. All these various machines, and even
their most minute parts, are adjusted to each other so precisely that
everyone who has ever contemplated them is filled with wonder. The
intricate fitting of means to ends throughout all nature is just like
(though more wonderful than) the fitting of means to ends in things that
have been produced by us - products of human designs, thought,
wisdom, and intelligence. Since the effects resemble each other, we are
led to infer by all the rules of analogy that the causes are also alike, and
that the author of nature is somewhat similar to the mind of man,
though he has much larger faculties to go with the grandeur of the work
he has carried out. By this argument a posteriori, and by this argument
alone, do we prove both that there is a God and that he resembles
human mind and intelligence.
I have to tell you, Cleanthes, said Demea, that from the beginning,
I could not approve of your conclusion about the similarity of God to
men; still less can I approve of your ways of trying to establish it. What!
No demonstration that God exists! No abstract arguments! No a priori
proofs! [An a priori argument is one that proceeds by sheer thinking,
1 This document has been excerpted, with permission, from a manuscript
translated and edited by Jonathan Bennett. Bennett’s translations of this and
other early modern texts can be found online at:
http://www.earlymoderntexts.com. Bennett’s text includes the following
introductory comments: “Square [brackets] enclose editorial explanations.
Small · dots· enclose material that has been added, but can be read as though it
were part of the original text. Occasional bullets, and also indenting of
passages that are not quotations, are meant as aids to grasping the structure of
a sentence or a thought.”
1
http://www.earlymoderntexts.com
making no use of contingent facts about what the world is like. An
argument that does appeal to such facts is called a posteriori, which is
what Cleanthes says that his argument is.] What about the ones that
have in the past been so much insisted on by philosophers - are they all
fallacious, all mere tricks? Do experience and probability mark the limit to
how far we can go in this subject? I will not say that this is betraying the
cause of a God: but, surely, by this show of even-handedness you
provide atheists with advantages that they could never have o ...
Similar to The Grail Message - Volume 1, Lecture 9 - Rigidity (20)
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The Grail Message - Volume 1, Lecture 9 - Rigidity
1.
2. 57
9. RIGIDITY
EVERYTHING IN CREATION is movement. Brought into being
strictly according to Law by the pressure of the Light, move-
ment produces heat through which forms are able to unite. Thus with-
out Light there could be no movement, and therefore man can also
imagine that in the proximity of the Light the movement must even be
far more rapid and strong than at a vast distance from It.
In fact the greater the distance from the Light, the slower and more
sluggish becomes the movement. In time it may even lead to the ri-
gidity of all the forms which had already taken shape when at first the
movement was still more animated.
The expression “Light” in this connection does not, of course, refer
to the light of some planet, but to the Primordial Light, which is Life
itself, therefore God!
Following this picture of a great survey of what takes place in Crea-
tion, I wish for once today to direct attention to the earth, which is
now revolving at a far greater distance from the Primordial Light than
it did many millions of years ago, because it has been increasingly
exposed to the weight of the Darkness through men, who in their ri-
diculous and stubborn conceit, due to a one-sided over-development
of the intellect, drew away from God. The intellect is and will always
continue to be directed only downwards towards coarse matter, be-
cause that is the purpose for which it was provided; on the assump-
tion, however, that it should be able to receive absolutely undimmed
all radiations and impressions emanating from above, out of the Lu-
minous Heights.
All the work of the intellect for outward activity in coarsest matter,
that is, in material substance, falls to the frontal brain. On the other
hand, the back brain has the task of taking in from above impressions
which are lighter and more luminous than coarse matter, and passing
3. 58
9. Rigidity
them on for further use.
This harmonious co-operation of the two brains, given to men for
their benefit, was disturbed by man’s one-sided surrender to purely
earthly, that is, to gross material activities. In the course of time it was
completely stifled and tied off, as it were, because owing to its exces-
sive activity the frontal brain was bound gradually to over-develop
in proportion to the neglected back brain, which consequently be-
came still less capable of receiving and also weakened. Thus over
thousands of years the hereditary evil came into being through physi-
cal reproduction; for even newly-born children brought with them a
frontal brain proportionately far more developed than the back brain.
This held the danger of the awakening of the hereditary sin, through
which man is compelled from the outset to direct his thoughts solely
towards earthly things, and thus away from God.
All this will be easily comprehensible to every man of sincere good-
will; moreover, I have given many and detailed explanations of it in
my Message.
All the evil on earth came into being because man, owing to his spir-
itual origin, could exert a pressure with his volition upon everything
else existing on earth; whereas just because of this spiritual origin
he could and also should have had an uplifting influence; for that
was and is his real task in Subsequent Creation, in which all that is
spiritual naturally takes the lead. It can lead upwards, which would
be the natural thing, but it can also lead downwards if the volition of
the spiritual is mainly striving only after earthly things, as is the case
with earthmen.
In the knowledge of Creation which I have given in my Message, and
in the related explanation of all the Laws automatically working in
Creation, which may also be called the Laws of Nature, the whole
weaving of Creation is displayed without a gap; it allows every pro-
cess to be clearly recognised, and therewith the purpose of man’s
whole life. With unassailable logic it also unfolds his “whence” and
his “whither”, thus giving an answer to every question, provided man
4. 59
9. Rigidity
seriously seeks for it.
Even the most malevolent opponents must halt here, because their
cunning is insufficient to be able to invade and destroy the perfect
completeness of what has been said, and thus also rob man of this
help. — —
I have said that the movement in Creation must become progressively
slower the further away anything is from the Primordial Light, the
starting-point of the pressure which subsequently brings about move-
ment.
So is it with the earth at the present time. Through the guilt of earth-
men its orbits have become increasingly distant. As a result the move-
ments are becoming slower, ever more sluggish, and thereby much
has already approached the stage where rigidity sets in.
Rigidity also has very many stages; in its beginnings it is not so easy to
recognise. Even while it is progressing, recognition remains impossi-
ble unless a flash of light for once stimulates the keenest observation.
This recognition is difficult simply because everything living within
the sphere of the steadily slackening movements is also drawn uni-
formly into the increasing denseness that leads to rigidity. This applies
not only to the body of a human being, but to everything, including
his thinking. It affects even the most minute things. Imperceptibly
every concept also changes and becomes distorted, even those con-
cerning the actual meaning of the language.
Since he himself is drawn along in the same sluggish vibration, man
cannot notice this in his neighbour, unless from out of his inner be-
ing he seeks once more to fight his way upwards spiritually with the
strongest volition and with tenacity, so as again to come a little nearer
to the Light. His spirit will then gradually become more mobile, thus
lighter and more luminous, and will influence his earthly recognition.
Terrified and aghast with horror, however, he will then see, or at least
intuitively perceive, how far the distortions of all concepts have al-
5. 60
9. Rigidity
ready progressed in rigidity on this earth. The far-seeing view of how
things really are is lacking, because everything has been pressed into
narrow and obscure limits which can no longer be penetrated, and
must in time completely stifle everything they embrace.
I have already often pointed out distorted concepts; but now, through
the steady withdrawal from the Light, these are slowly proceeding on
the downward path to rigidity.
It is unnecessary to give individual examples, for either no attention
whatever would be paid to such explanations, or they would be de-
scribed as tiresome quibbling, because man is much too rigid or too
indolent to want to give them serious reflection.
I have also already spoken sufficiently of the power of the word, of
the mystery that even the human word can, for a time, work construc-
tively or destructively on the weaving of Creation within the sphere of
the earth. This is because through the sound, tone and composition of
a word, creative forces are set in motion which do not work accord-
ing to the intention of the speaker, but according to the sense of the
word in its meaning.
The meaning, however, was originally given through the forces which
the word sets in motion, and which are therefore exactly adjusted to
the true meaning, or vice versa, but not to the volition of the speaker.
Meaning and word arose out of the corresponding movement of forc-
es, therefore they are inseparably one!
Again, man’s thinking sets in motion other currents of force which
correspond to the essence of his thinking. Man should therefore en-
deavour to choose the right words to express his thinking, thus in so
doing to perceive intuitively in a more accurate and clear manner.
Suppose a man is asked about something of which he has heard, and
part of which he may even have seen. When questioned he would
maintain without hesitation that he knows it!
In the opinion of many superficial people this answer would be cor-
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9. Rigidity
rect, and yet in truth it is wrong and objectionable; for “to know”
means to be able to give exact information about everything, every
detail from beginning to end, without any omission and from one’s
own experience. Only then can a man say that he knows it.
Great responsibility attaches to the expression, and to the concept of
“knowledge” associated with it!
I have also already pointed out the great difference between “knowl-
edge” and what has been “learned”. Learnedness is by no means real
knowledge, which can only be absolutely personal; whereas what
has been learned remains the acceptance of something outside the
personal.
To hear something, and perhaps even to see part of it, is far from be-
ing the knowledge itself! A man should not assert: I know it, but the
most he could say is: I have heard of it or seen something of it. If he
wishes to act correctly, however, truth would oblige him to say: I do
not know it!
This would be far more correct in every way than to report about
something which he himself has nothing to do with, and which can-
not therefore be a real knowledge either; whereas through incom-
plete reports he would only cast suspicion on or incriminate other
people, perhaps even plunge them unnecessarily into misfortune,
without knowing the actual ins and outs. Therefore carefully weigh
with your intuitive perception every word you intend to use.
He who thinks more deeply, who will not be satisfied with already
rigid concepts as a personal excuse for loquacious pomposity and
malevolence, will easily understand these explanations, and in quiet
examination will learn to look further in everything he says.
A multitude of such restricted concepts, with their fatal consequences
have already become habitual among earthmen. They are greedily
snatched up and promoted by slaves of the intellect, who are the most
willing adherents of the Luciferian influences of deepest Darkness.
7. 62
9. Rigidity
Learn to observe attentively and to use properly the currents in this
Creation, which bear the Will of God, and thus God’s Justice in pure
form. Then you will again find the true humanity which has been
wrested from you.
How much suffering would thereby be avoided, and how many ill-
disposed persons among mankind would also be deprived of the op-
portunity to commit their deeds.
This evil is also responsible for the description of the earthlife of the
Son of God Jesus not corresponding at all points with the facts, as a
result of which a totally false picture has gradually arisen in the minds
of men up till now. The words given by Him were also distorted, as
has happened with every teaching that was made into a religion and
which was intended to bring upliftment and perfection of spirit to
mankind.
And therein also lies the great confusion among all men, who in-
creasingly fail really to understand one another, thus allowing dis-
cord, distrust, slander, envy and hatred to grow and flourish.
All these are unmistakable signs of advancing rigidity on earth!
Arouse your spirit, and begin to think and speak in a far-seeing and
comprehensive way! This naturally also demands that you not only
work with the intellect, which belongs to coarsest matter, but also
make it possible once more for your spirit to guide your intellect,
which should serve the spirit as ordained by your Creator, Who from
the very beginning has permitted you to come undistorted into exist-
ence here on earth.
So much is already in the first stage of rigidity. Soon your entire think-
ing may already be gripped by it and must flow through rigid, iron
channels, bringing you nothing but uneasiness, suffering upon suf-
fering, and finally forcibly degrading you from a human being to the
state of an empty machine serving only the Darkness, far away from
all Light. —
* * *
8. IN THE LIGHT OF TRUTH
THE GRAIL MESSAGE
by Abd-ru-shin
* * *
The Grail Message is made up of 168 lectures that build
upon one another to form an indivisible whole. Originally written
in German, translations of the Grail Message are now available
in over 15 languages worldwide.
* * *
Read & listen online:
w w w . G R A I L M E S S A G E . c o m
In German:
w w w . G R A L S B O T S C H A F T . o r g
* * *
For questions, more information, or to purchase the Grail Message:
GRAIL FOUNDATION PRESS
(800) 427–9217 · info@gfp.com · www.gfp.com
“With my Word I lead you back to God,
from Whom you gradually allowed yourselves to become
estranged through all those who place their human pseudo-
knowledge above the Wisdom of GOD.”
– Abd-ru-shin
This lecture was excerpted from the book: