QR Code Business Card

Join Us on FACEBOOKVă invit să vă alăturaţi grupului Facebook Mişcarea DACIA, ce-şi propune un alt fel de a face politică!

Citiţi partea introductivă şi proiectul de Program, iar dacă vă place, veniţi cu noi !
O puteţi face clicând alături imaginea, sau acest link


Marzo 13th, 2020 No Comments   Posted in Dacia Iluministă

L wrote, “Someone was inspired tonight, but remember for every word you said there’s another you on the far side of the multiverse which said exactly the opposite words with the same conviction, and another you for all possible combinations in between.”

Remember, there’s no such thing as the multiverse. It’s a manmade fallacy that constitutes the biggest possible violation of Occam’s razor and the principle of sufficient reason. Only people that despise reason and logic believe in the Multiverse – the wet dream of the clowns that believe that existence can randomly pop out of non-existence for no reason, via no mechanism, to no purpose.

The Multiverse is every bit as miraculous and magical as “God”. In fact, it’s just the atheist materialist’s version of God. Instead of saying, “God (Design) is responsible” for whatever, the atheist materialist says, “The Multiverse (Randomness) is responsible”.

The atheist materialists have merely replaced God, the supposed eternal Creator, with infinite random creation out of nothing at all – an even worse idea, and totally irrational.

Randomness is just another name for irreducible CHAOS. According to irrational people, Order magically appears out of Chaos. According to rationalists, Order has always existed and only ordered things are possible.

Given a reality governed by the principle of sufficient reason (absolute rationalism), randomness is impossible since randomness, by definition, is that which lacks a sufficient reason. There has been no idea more damaging to science than the irrational assertion of empiricists that randomness exists. No one can perceive randomness. It is a non-empirical hypothesis, and any claim that anything happened randomly can automatically be reinterpreted in terms of sufficient reasons, i.e. total NON-randomness. Will you choose random (irrational) non-explanations, or rational explanations? Your choice.

Anyone who opposes the PSR is irrational. Science opposes the PSR and champions randomness. Science is irrational. Science irrationally uses mathematics, the quintessential rationalist subject, the very fact of which demonstrates that randomness is impossible.

Randomness is exactly that which is mathematically IMPOSSIBLE. No mathematical formula or argument could ever be presented to explain randomness. Mathematics is entirely predicated on the PSR.

Este posibil ca imaginea să conţină: posibil text care spune „SCIENCE IS IRRATIONAL”

Hyperian History Of The World (20th Century, Part 2)

Novembre 14th, 2019 No Comments   Posted in Dacia Iluministă

Hyperian History Of The World (20th Century, Part 2)

The chaos of 20th century science showed clearly all of the problems with human academia. The ancient Greek philosophers had been very aware of their own individual existence as being one individual part of the whole of existence, and the temple of Apollo at Delphi had been inscribed with the words ‘Know Thyself’, showing how much importance had been placed on understanding one’s own self in order to understand the rest of existence.

Unfortunately, since then human academia had become severely fractured and splintered, almost certainly due to the malevolent effects of irrational religions and the dominance of the old world powers over humanity. The Greek philosophers were not only philosophers, but also scientists, mathematicians, psychologists, politicians, artists, all in one. 20th century academics, on the other hand, may have been experts in one field, but tended to be utterly ignorant of other fields, thus severely limiting what they were able to understand about their chosen field. Without the right philosophical underpinning, science had descended into madness, a madness from which it has still yet to emerge.

A big problem was that scientists did not ‘know themselves’ as per the Apollonian inscription. Scientists tended to be extrovert empiricists, looking out into the physical world around them, making observations with their senses and drawing their conclusions based only on this. This had the effect of creating a worldview which alienates the universe from the individuals who inhabit it. Quantum Mechanics was entirely founded on the ‘observer’ yet at no point was the ‘observer’ given any kind of definition. Scientists could make no sense of the mind of the individual, and indeed, many scientists didn’t even acknowledge the existence of such a mind, given that it was not observable.

The main reason scientists failed to appreciate their own shortcomings, was because of a major lack of psychological understanding. It was ironic then, that at about the same time as Relativity and Quantum Mechanics were being developed, Psychology was becoming a major academic discipline, thanks mostly to two giants of the field, Sigmund Freud and Carl Jung.

Sigmund Freud developed a model of the mind, or the psyche, consisting of three major parts, the Id, the Ego and the Super Ego.

The Id is the more primitive, instinctual part of the psyche. This is the part of us which selfishly seeks pleasure and is mostly unconscious. All of our base instincts, all of our primitive desires, these are of the Id. The Id wants what it wants, and it wants it now. The Id has no regard for the desires of anyone else, indeed, it is hardly even aware of the existence of anyone else, such is its selfishness. To get what it wants, the Id will do anything, it will fight off anyone or anything that gets in its way. The Id has a very narrow view of the world, seeing its way only to the next source of pleasure. It has no concept of the wider world, no concept of the past or the future. It lives permanently in the moment and seeks only to maximise the pleasure it feels in that moment.

The Id is contrasted by the Super Ego. The Super Ego is selfless, and is concerned with the world at large. The Super Ego is very aware of other people and of the rules and conventions of the society in which it lives. It wishes to live by those rules and conventions and to do no harm to anyone else. More than this, the Super Ego seeks to perfect the world around it and everyone else in it. It wants what is best for everyone and it will help others often at its own expense. It is highly aware of the past and of the future; it learns from the past in order to create a better future.

The Ego is the part of the psyche which mediates between the two others. The desires of the Id so often contradict those of the Super Ego and vice versa, therefore the Ego has a very difficult job. Most of the time, the Ego makes its decisions quickly or even unconsciously, resulting in compromises which don’t particularly satisfy either the Id or the Super Ego. If the Id and the Super Ego represent the fracture of the psyche, the Ego, when it operates in this manner, doesn’t really heal the fracture at all but, rather, it merely suppresses both the Id and the Super Ego and this only really serves to maintain the current state of fracture. Most people are dissatisfied with their lives, their Id is not receiving its pleasure, yet neither is their Super Ego contributing to creating a better world.

In order for the Ego to do a better job, it must become more conscious of what it is doing. Then, rather than merely finding a compromise between the Id and Super Ego, it can instead seek a higher synthesis of the two, a state which satisfies both of them. This would result in progression, upward motion towards a higher state of existence.

We all have our unconscious Id selfishly striving for pleasure, and we all have our Super Ego, selflessly hoping to please everyone else in society. The conflict between the two must be addressed consciously by the Ego which must not merely compromise, but must find a higher Synthesis, just as in Hegel’s Dialectic. Only a highly conscious Ego can raise the Psyche to a higher level, healing the fracture and attaining to Unity.

Freud’s great rival was Carl Jung. Jung developed a model of the psyche more complicated than that of Freud. Like Freud, Jung recognised that the psyche contained elements that were both conscious and unconscious, and, like Freud, he recognised that there was conflict between various elements of the psyche, conflict that could be resolved, leading to a higher state of psychic health. Jung recognised, as per the Dialectic, that opposing elements had to be synthesised in order to lead to a higher level. This was a process Jung called Individuation.

For Jung, the Ego is the centre of our consciousness (yet not part of the unconscious). This is our everyday sense of who we are in this lifetime, a constant flow of experiences based upon our interaction with the physical world in our immediate surroundings. The Ego responds to the world around it using four functions: Sensing, Intuition, Feeling and Thinking. It also acts both introvertedly and extrovertedly. An individual Ego tends towards some of these functions more than others, leading to differing personality types.

Sensing is opposed by Intuition and Feeling is opposed by Thinking. Someone who is a sensing type is lees likely to use intuition and someone who is a feeling type is less like to use thinking, yet this is further complicated by whether they tend towards introversion or extroversion.

Based on these functions, the Ego responds to life in the physical world, yet it is only a small part of the whole psyche. The Ego only makes use of information which it has an immediate use for. Everything else is pushed down into the unconscious, or more specifically according to Jung, the Personal Unconscious.

Jung also developed the concept of what he called the Collective Unconscious. Whereas the Personal unconscious is specific to each individual, made up of all our experiences which have not been made conscious, the Collective Unconscious is a sort of psychological ‘blueprint’ common to all of us.

Jung did not believe that our minds were ‘blank’ when we are born and then are populated with ideas as we grow, rather, he realised that our minds all contain the same pieces of information from the start, information which is experienced differently for each of us depending on our experiences.

The Collective Unconscious is populated with what Jung called Archetypes. Every mind contains the same archetypes, we simply experience them in different ways, based on our differing lives and culture etc. Yet we recognise the archetypes in others, archetypes such as the Mother, the Father, the Teacher, The Wise Old Man, the Ally, the Enemy, the Lover etc.

Jung also identified other elements of the Psyche:

1) The Persona. This is the version of yourself that you present publicly to other people. It is the part of you which conforms to the customs of your society. We all have elements of our psyches which society might deem to be unacceptable, and we hide these things behind the Persona, or mask. The Persona is a thin veil yet it is easy to identify too strongly with it, forgetting who you really are.

2) The Shadow. Many of the elements that we hide behind the Persona, the things which society deems unacceptable, or the aspects of ourselves which we do not like, are all repressed into the Shadow. Therefore, our Shadow is the complete opposite of the Persona, an aspect of the psyche from which we are alienated. Often, we recognise elements of our shadow in others, causing us to strongly dislike them when, in fact, we are simply recognising something of ourselves in them, something which we do not like about ourselves. This is called projection. A crucial part of individuation is to integrate the Shadow, to realise that these elements are still a part of you and to overcome the alienation we feel towards our Shadow.

3) The Anima/Animus. This is the part of the psyche based upon the opposite sex, Anima in a man and Animus in a woman. To identify as one gender is to lead a one-sided existence. Like the Shadow, the Anima/Animus must be integrated in order to heal the fracture of the psyche. Also like the Shadow, we project the contents of our Anima/Animus onto others of the opposite sex, recognising in them the elements of our ideal woman or man, when really these are elements of ourselves which we must integrate.

Finally, Jung spoke of the Self. The Self is the deepest part of our psyche and the part most alienated from the Ego, yet the Self is indeed our True Self, it is who we truly are. Prior to individuation, the Self would seem utterly strange and foreign to us, we would never believe it to be our true self, so alienated are we from it. Yet after successful individuation, after integrating the Shadow and the Anima/Animus and all the other aspects of the psyche, our identification shifts from the Ego to the Self, or, rather, the Self absorbs all other elements of the psyche, alienation ceases, all conflicts are resolved and we become whole, we attain to Unity.

Unfortunately, despite the highly influential work of these great psychologists, 20th century scientists, philosophers and mathematicians remained in a state of fracture, alienated and separated from one another, focused solely on their own narrow field. They failed to understand their need for each other, their need for unity, because they had failed to ‘know themselves’.

Brice Merci – hyperian

Tags: , ,

What Constitutes Existence?

Agosto 23rd, 2019 No Comments   Posted in Dacia Iluministă
Nu este disponibilă nicio descriere pentru fotografie.

The New Atlantis

What Constitutes Existence?

Many philosophers and religious thinkers have proposed endless ways to describe the basic nature of existence. So, let’s play the God Game. If you were God, which of the following options would you have chosen? We shall take an incredible tour of the multitude of options available to God.

Materialism: “The world … is corporeal, that is to say, body … and every part of the universe is body, and that which is not body is no part of the universe.” – Thomas Hobbes

Idealism: Everything is mental; the material world is ultimately mental.

Panpsychism: all matter has a mental aspect; mind is everywhere; all entities have a unified centre of experience; all entities have their own unique point of view (perspective); all parts of matter involve mind, or more holistically, the whole universe is an organism that possesses a mind; the idea that all matter is imbued with some (greater or lesser) form of consciousness.

The distinction between idealism and panpsychism is that the latter treats everything as mind or as containing mind whereas the former treats things as content of the mind. In panpsychism, a rock, for example, has a mind (albeit rudimentary and unconscious) whereas in idealism, a rock has no independent material existence but is merely a mental phenomenon – an idea in a mind. In panpsychism, a rock doesn’t vanish if the mind perceiving it dies. In idealism, the rock is dependent in the mind’s perception of it, so “dies” when the mind dies. In other words, panpsychism allows for the objective existence of things whereas idealism is purely subjective (all apparently objective things are contained within subjective minds, and do not exist without the subjective minds that sustain them).

Illuminism agrees with idealism that mind and not matter is the basis of reality, but Illuminism is fundamentally an expression of panpsychism. “Panpsychism is the view that the basic physical constituents of the universe have mental properties” — Thomas Nagel

Dualism: the view that mind and matter have independent existence and neither is reliant on the other or originates from the other.

Panpsychism is sometimes seen as dualist since it attributes mind to matter, thus acknowledging the objective existence of matter, and regards everything as having both mental and physical properties. In Illuminism, mind and matter are both mathematical and matter is in some sense “solid” mind i.e. matter is an expression of mind. It has different mathematical characteristics: above all the number zero is excluded from material existence yet defines mental existence.

“In the matter of consciousness, the position of Empedocles may be defined as a rigorous panpsychism. In his view, which seems to be shared to some degree by most early Greek thinkers, the faculty of feeling, perception, and thought does not constitute a prerogative of men and animals, but is assumed to be distributed generally throughout the natural world. From this point of view, there is really no such thing as inanimate nature. The character of any object is conceived of as a vital urge that may be described in terms of thought and volition. This conception is analogous to the ‘animism’ which is said to characterise the attitude of many primitive peoples in their dealings with nature. But the animism of Empedocles is scarcely primitive: it is explicitly formulated as a philosophic principle. He ends the poem On Nature with a warning to his friend Pausanias that the truths communicated must be carefully borne in mind, or else they will leave you all at once, when their times come round, yearning after their fellows, to return to their own dear kind; for know that all things have intelligence and a share in thought. This statement implies a systematic parallelism between physical objects and mental conceptions. Not only does everything have a share in thought, but every thought is treated like a thing. Apparently Empedocles recognizes no radical distinction between the two, for the constituents of the physical world and our perception of this world are described in the same terms:

By earth we behold earth, by water water,
by air bright air, by fire, ravaging fire,
love by love and strife by gloomy strife.
For out of these are all things compounded
and fitted together and with these do they think
and feel pleasure and pain.”

— Essays in Ancient Greek Philosophy, Edited by John P. Anton with George L. Kustas

Reductive panpsychism reduces all material properties to mind.
Reductive physicalism does the opposite and reduces everything to matter.

Reductive physicalism is essentially materialism: everything in the world can be reduced analytically to its fundamental physical, or material, basis. All mental states and processes can be reduced to physical states and processes. All organic and inorganic processes can be explained by reference to the laws of physical nature.

Illuminism, on the other hand, reduces everything, mental and material, to mathematics and asserts that all organic and inorganic processes can be explained with regard to mathematical laws of existence.

Neutral monism: this is the view that the mental and the material are two different perspectives of the same underlying thing, which is itself “neutral” i.e. neither physical nor mental. So, this stance rejects the view that the mental and the physical are two fundamentally different things and asserts that there is only one fundamental “stuff” in the universe (hence why it’s a monism). Neutral monism was first propounded by Spinoza who proposed that mind and matter were two attributes of God (the underlying monism), although Spinoza’s view might better be called dual-aspect monism:

“In strict parlance, neutral monism should be distinguished from dual-aspect monism, which holds that all existence consists of one kind (hence monism) of primal substance, which in itself is neither mental nor physical, but is capable of distinct mental and physical aspects or attributes that are two faces of the same underlying reality in the one substance. … The theory’s relationship to neutral monism is ill-defined, but one proffered distinction says that whereas neutral monism allows the context of a given group of neutral elements to determine whether the group is mental, physical, both, or neither, double-aspect theory requires the mental and the physical to be inseparable and irreducible (though distinct).” — Wikipedia

Schopenhauer, like Spinoza, is a dual-aspect monist. In Schopenhauer’s philosophy, there is only one substance (Will), but it manifests itself physically (phenomenally) and mentally (noumenally), with each being the flip side of the other.

Illuminism might be considered a dual-aspect monism. Mathematics is the ground of existence (the monism) and takes the form of infinite mathematical points, inbuilt with the laws of mathematics. Since a monad is a rudimentary mind, mind and mathematics are intimately connected. Mind can be considered as subjective mathematics – how it feels to be a mathematical entity; the inside perspective; the inner experience – while matter is objective mathematics, subject to the laws of what humanity calls science. Subjective mathematics is the within of mathematics while objective mathematics is the without.

It is a primary axiom of Illuminism that all of the fundamental units of existence are subjective when experienced internally and objective when viewed externally. Everything is a subject to itself, but an object to everything else. If a subject acquires a body (as in a human being) then that constitutes its objective presence in the world, while the mind is its subjective presence.

William James also developed a neutral monist view, and is perhaps the classic expression of that view. Bertrand Russell said, “James’s view is that the raw material out of which the world is built up is not of two sorts, one matter and the other mind, but that it is arranged in different patterns by its inter-relations, and that some arrangements may be called mental, while others may be called physical.”

Panpsychism can be readily combined with neutral monism. Illuminism is the stance that mathematics is the basis of mind and matter, hence mathematics is the neutral monism in that sense. Each mathematical point is regarded both as a unique mind and as fundamental building block of the material world. (Many of these definitions flow in and out of each other or form a continuum rather than clear-cut distinctions.)

Holism: the view that the whole Universe is an organism that possesses a mind. Equivalent to a certain view of panpsychism.

Animism (from Latin anima “soul, life, mind, breath”; similar in concept to Greek words such as psyche and pneuma): the view that all things have a soul; all animate and inanimate objects possess individual, innate souls; the hypothesis first advanced by Pythagoras and later promoted by Plato that an immaterial force animates the universe (the World Soul).

Animism is the belief that non-human entities are spiritual beings, or embody a life-principle. In this view, there is no separation between the spiritual and physical worlds. Souls/spirits exist not just in humans, but also in all other animals, plants, rocks, and all natural phenomena. Thunder and lightning have souls. Mountains, rivers, woods, stars, planets, galaxies, black holes – they all have souls. The universe is a vast network of ensouled creatures. Personalized supernatural beings (or souls) occupy all objects and govern their existence. Just as a human body is said to have a soul, all bodies of any type at all (including inorganic bodies) also have souls, although of very different mental character. Animism is the view that spirits inhabit the universe in all of its parts.

Extreme animism attributes souls even to abstractions such as words, true names (which have tremendous power in the occult world), and mythological symbols. Shinto, Hinduism, Buddhism, Taoism, Pantheism and Neopaganism all have significant animistic tendencies.

Illuminism is a type of animism since it teaches that living (but unconscious) monads are the source of everything in the world. However, while animism assigns consciousness to all things, Illuminism does not. Illuminism is about the unconscious mind evolving towards consciousness as its highest manifestation.

In Illuminism, unconscious monads are the building blocks of existence. Existence is predicated on fundamental units of mathematical life. Ontological mathematics is alive. All mathematical functions and signals produce an inner experience in the living monads affected by them.

Animism was the first religious system conceived by the human mind and, when equated with ontological mathematics, becomes supremely powerful. However, when associated with primitive beliefs and superstitions, it degenerates into the monotheistic Abrahamic system that there is one single and all-unifying animating force in the universe – God, the Creator.

Abrahamism is animism taken to its extreme position in terms of conscious design of the universe. Illuminism is animism taken to its extreme position in terms of unconscious, teleological evolution of the universe.

Science disregards animism completely, and is thereby incapable of explaining how life comes from non-life. It should be noted that life/non-life dualism is just another way of talking about the mind-body problem. Life and mind are effectively synonymous. You are alive if you have a mind, even if that mind is rudimentary and unconscious.

Illuminism solves mind-body dualism by demonstrating that the body originates in mind (i.e. there is no separate material world). It solves the life/non-life problem by demonstrating that everything is alive (i.e. there’s no kingdom of dead things that are somehow assembled like Frankenstein’s monster into living beings). Existence MUST be monistic. There can be no existential dualism.

Science claims to be a monistic materialism, but philosophically it is radically dualistic since it cannot offer any viable mechanism to account for how mind comes from non-mind or life from non-life. Although science claims that life and mind are materialistic phenomena that originate in more elemental materialistic phenomena, in reality the gulf between mind and non-mind and life and non-life is infinite.

Descartes’ philosophy failed because of its dualism. Either matter must be fully explained by mind, or mind by matter. Illuminism is the proof that matter is ultimately mental and not physical. Science, on the other hand, has wholly failed to prove that mind is ultimately material.

Excerpt from The God Game

Mike Hockney

Artwork by Yuliya Zelinskaya


Giugno 21st, 2018 No Comments   Posted in Mişcarea Dacia


Tags: , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,