Blackboard

Typically, the path of spirituality and hidden knowledge will lead to abilities that can be used to either serve yourself or to serve others. As intuition is a side effect of aligning your mind with the ethereal realm that surrounds us, intuition in all degrees and forms can be regarded as an immaterial reward for seeking to align yourself with the higher order of the universe. Willfully seeking resonance will lead to more resonance, like any feedback loop that reaffirms itself until a certain saturation is reached.

Heightened intuition will at some point cross into extra-sensory perception and clairvoyant abilities that most people do not have access to and are not aware of. Once these abilities are present, it is not a choice to call upon them but rather a matter of observation. You may additionally ask for signs of confirmation, but you may not stop synchronicities from appearing when you live in alignment with the ether. Once you attain resonance, you cannot simply will your way out of resonance other than through highly destructive actions.

So once these abilities are present, the question will not be whether to use them but how to use them.

What if you choose to serve others, but the world around you is collectively going mad and caught up in lies, wound up in more lies until most of what most people believe is a distortion of reality to the point of pure evil? A world grounded in materialism where the powers that control the flow of energy have twisted society to the point where the only thing people worship is money and not nature, morally bankrupting them. Fundamentally, a satanic system.

The fundamental problem is that most people are part of the problem. In the broadest sense, everybody is part of the problem as it is extremely complicated, though possible to distance yourself from feeding the machine. Since every time money changes hands, the machine is reaffirmed, to stop feeding the machine means to stop spending money. How literal you should take this is a personal matter and not the bulk of the issue. The bulk of the issue is that most people literally worship money and are willing to give away their life in order to hoard money. This is a deeply sick state of mind grounded in the most fundamental misunderstanding any soul could ever fall into, namely the idea that money itself would be real when it is not. It is an artificial concept that serves us a means to an end but cannot be an end in itself. Wasting your life, which has meaning itself, to hoard something that has no meaning is by all means stupid and wrong.

To worship the lie in order to hoard money means the truth feels like being robbed. If you confront someone like that with truth, they will feel like you want to steal from them, and as they believe money is a real thing, they will treat you as if you attacked their spirit itself. A person who identifies with the lie will attack you for hinting at the truth, even though that is your best guess at helping them heal their soul.

Helping those who are suffering from lies is fundamentally an act of conflict, and to avoid that conflict is to be selfish.

In order to serve a broken world, it is inevitable to engage in some sort of karma kung fu where you don’t shy away from burning people with the truth, knowing that even if it causes them suffering, it will not generate negative karma. It’s a strange dance where the other person might be perplexed and not understand why they feel the fire, but where their suffering by truth will always carry a message that, as it is true, will inevitably in some way resonate with them.

Ultimately, truth will always persist on its own, and in fighting lies, there’s only so much you can do. Nobody can be saved from their own karma, and those who have spent all their lives serving and benefitting from lies will not be able to be saved from the consequences of those lies. The gift of intuition will mostly be helpful in discerning between those who are still open to the truth and those who are not. As someone who made lies their identity, will reject truth even if they recognise it as truth.

Those who live in lies because they don’t know the truth will, after the initial pain of an inconvenient truth, if it is presented in resonance with their personal experience, keep at least a seed of it in their hearts, and that’s about all you can accomplish. From there on, it’s on them, whether they water it or not.

As I'm reading Plotinus, I will add, paragraph by paragraph, a reworded, more readable version of what he says, as his ideas are very clear, but the original translation seems unnecessarily cumbersome.

1. Nominalism:

   Plato disagreed with the nominalist view that general terms (universals) are merely names or labels for collections of individual, unrelated things. He believed that universals, like "beauty" or "justice," represent real, objective Forms that exist independently of our minds and the physical world. 

2. Materialism:

   Plato rejected the idea that only physical matter exists. He proposed a dualistic view, arguing for the existence of both a material world and an immaterial realm of Forms, which he considered more real and fundamental. 

3. Skepticism:

   Plato did not believe that knowledge is impossible or unattainable. He argued that while our senses can be deceptive, reason and intellect can lead us to true knowledge of the Forms. 

4. Relativism:

   Plato opposed the idea that truth and morality are subjective and vary from person to person. He believed in objective, universal truths and moral standards grounded in the Forms. 

5. Mechanism:

   Plato rejected the idea that the universe operates solely on mechanical principles, like a machine. He believed that purpose and design, guided by the Forms, play a crucial role in the cosmos. 

6. Sense-perception as the primary source of knowledge:

   Plato argued that our senses can only provide us with imperfect copies of reality, not true knowledge of the Forms. He believed that true knowledge comes from reason and intellectual insight into the Forms. 

Why don't you do a little deep dive into Plotinus, in our library?

Mind map on Neoplatonism

Mind map on Plotinus

First of Plotinus' Six Enneads

We live in an overly materialistic world that is currently obsessed with the illusion that reality could be reduced to that which can be proven.

After decades of scientific stagnation, nobody really wants to admit that scientism has turned into a religion and not into a particularly appealing one. The average person literally understands science as an authoritarian system where truth trickles down a hierarchical system and where lack of evidence for something is equal to disproving something. “Trust the experts” and “Do you have a source for that?” are nothing more than an expression of the fact that the current order is ruled by anti-spiritual midwits.

Reality, however, is something that is deeply obscure, and most of what is real will simply never be proven in a materialistic way. It’s simply not possible, and it’s a foolish assumption.

In order to delve into topics like the nature of reality and the origin of consciousness, we MUST accept that there are different ways of knowing than simply looking at evidence and deductive reasoning. Evidence and deductive reasoning will never conflict with the truth, but neither will they bring to light any new aspects of reality. Materialistic reasoning has reached its limits with what it can accomplish, and anyone who is not satisfied with what it has delivered in the last couple of decades must either turn back to knowledge that was lost in the past or develop new forms of knowing altogether.

Intuition is one of these forms of knowing. 

When you know something but you don’t know how you know it. It’s a form of knowing that is more powerful than evidence-based knowing, because when you know something as a function of data, there’s always a chance that your data was wrong and you therefore drew the wrong conclusion. When you know something intuitively, there can be no doubt about it. 

However, intuition works very differently than evidence-based knowing. In order to increase the amount of evidential knowledge, you simply increase the amount of evidence you look at. Intuition cannot be invoked in a similarly mechanistic fashion. In order to increase the amount of intuitive knowledge you have, you must train yourself to trust your intuition. You don’t increase the amount of intuitive inspiration, but you decrease the number of times when you fail to recognize your intuition.

Becoming a more intuitive person is a deeply spiritual journey that will necessarily lead you on a path of synchronicities and mysticism. You will not see things that you didn’t see before, but you will see what they mean, when before you thought they wouldn’t mean anything.

It’s not like seeing a tree for the first time, but it’s like looking at a forest and, for the first time, realizing it’s made up of trees.

If you’re trying to find the divine in your life, it’s not like invoking something new that wasn’t there before. It’s understanding how it was always there, but you missed it.

To learn to experience and to trust your own intuition is to strengthen your spirit both in perception and in manifestation. It’s a deeply alchemical and transformative process that will lead you to understanding the true meaning of the word gnosis.

Gnosis will never conflict with more simple forms of knowing, but it’s a form of superset of knowing. It is not a form of learning something new but a form of integrating what you already knew the whole time.

If that’s what you’re looking for, then you are who I built this place for, but I am not here to tell you what I know. I am here so you can discover what this place can do for you and attain that goal on your own.

Check out Gurdjieff's Beelzebub's Tales to His Grandson summed up in a single chart.

https://www.theagora.space/library/mindmap/1

Our library now features the multidisciplinary work Tertium Organum by P.D. Ouspensky, blending logic, esotericism and mysticism and arguing the idea that human consciousness can perceive a "third order" beyond dualistic thinking.

Transcript

Salutations to the truth core, whoever and wherever you may be around the world. I'm here right now to talk spontaneously and briefly about a matter that concerns me deeply. I would say it is one of the top five concerns of my entire life. And I've had occasion over the last eight months since the Rona fraud has been running to come out and say something about this matter, so I'm choosing this moment to do so.

The aim of this message is simple: I'm here to tell you what the globalist masterminds know that you don't. And in fact, if I'm correct, you may conclude that the success of their plan—which is by no means guaranteed, don't ever think that—but the success of their plan rests greatly upon them knowing something that you don't know.

So what would that be? Well, look at what's happening in the response across the world to the Rona fraud. First of all, it is being revealed as a fraud, and there is pushback from the legal angle. There is pushback and opposition and refutation of the entire narrative by medical experts. And there are protests going on in many places around the world.

When you look at these protests, you find that there is a common theme: people are protesting the violation of their rights. And they are protesting that their rights are actually being taken away. So it is one thing if I violate a right of yours, and it's another thing—even more grave—if I simply take away that right. I don't allow you to have that right.

For instance, if you're driving down the road and I pull you over in a police vehicle, then I am violating your right to travel freely. But if I enforce other measures—I make it impossible for you to travel at all, to move freely—in that sense, I am taking away your right. So both cases apply, of course, obviously to what's going on today in order to enforce the Rona fraud and to bring in the Great Reset and the problem—and the program, excuse me—the program of the transhumanist, technocratic, globalist, criminal elite.

In order to do all that, they have to take away people's rights:

• The right to associate freely

• The right to protest against them taking away your rights

• The right to make your own sovereign decisions about your health

• The right not to be forced to have vaccinations
  And so on and so forth. The list goes on—it could run into 50 different examples easily, couldn't it?

So just take a moment and consider all of this protest about losing our rights. Do you stand in that crowd? Do you stand in that group of people who are protesting about losing your rights as this nefarious and deceitful and murderous program rolls on? Are you in that crowd? You may be. You may well be. There are a lot of good, decent, honest people of conscience in that crowd, and they are protesting the loss—the violation or loss—of their rights.

But I'm here to tell you that there's something wrong, basically wrong, in that tsunami of protest. There's something basically erroneous about it that actually plays enormously into the favor of the globalist masterminds.

You see, they know something that most people don't know. As far as I can tell, most people don't know it because I haven't heard anyone speak in exactly the way that I'm going to speak in a moment. I've heard people talk about God-given rights and natural rights, and those who talk in that way always frame their argument in the same way. They say, "We, as human animals—basically and intrinsically—have God-given rights and natural rights, and they must be observed and respected and preserved so that we can live here in this human world together."

But there's something wrong with that viewpoint. And the globalist masterminds know it's wrong. And whenever they hear people protesting for their rights or complaining about losing their rights, I can pretty much assure you that they just laugh. They just laugh it off.

Why do they laugh it off? You might think they do because they have the money and the power and the influence to do whatever they want, and so they completely disregard your rights. It doesn't matter to them that you have rights because they have the power and money that allows them to steamroll completely over your rights. But that's not it. It's worse than that.

They laugh because they know that you're deluded if you think you have rights. No one really has any rights. And that's what they know that you don't know. I put it in that way—I'm not accosting or accusing you, but I'm using the second person to speak to you directly.

To put it otherwise, I would say that the enormous majority of people in the world right now, in this crisis, do not know that protesting against their rights being taken away is futile because they don't have any rights to lose in the first place. This is what the globalist masterminds know, and you don't—or many people don't.

So I repeat: I personally consider it to be a most serious issue that the general population of the world does not realize that they have no rights—that no one has any rights. In order to realize that, they would have to look at the concept of rights in a different way than they do now. So I'm going to talk a little about that change—that different point of view regarding rights—to conclude this short talk.

Consider for a moment the expression "God-given rights." Many people stand very firmly on that concept, don't they? That concept is absurd. There cannot be any God-given rights. Do you know of any instance when God appeared or manifested to the world in a tangible form, perceptible to human beings, and dictated to its human audience what their rights are?

I don't know of any instance of that. I know, of course, of the biblical legend—which is a complete and deceptive fairy tale—that, for instance, Moses on Mount Sinai spoke to God and received the Ten Commandments and then wrote them down on tablets of stone. But in any case, where any religion claims that there are rights given by God, God has never been present directly to dictate those rights or to define them.

It has always been men—usually old, bearded men, old patriarchs, control freaks—who claim that they spoke to God, and God informed them of certain commandments to be followed and certain rights that could be enjoyed by His subjects—the subjects of the Creator God.

Consider again the alternative term: "natural rights." Well, what in the world are natural rights? Have you ever taken a walk in the woods and listened to the wind in the trees, listening to the babbling brook with the birds singing, the animals? Have you been anywhere in nature where you've listened to the sounds of nature? And have you ever heard nature define or describe a set of human rights? I don't think so.

The fact that you and I are born in the habitat of the Earth—of the planet Earth—that we are creatures in the matrix of life of the Earth and we belong to the natural world does not necessarily prove in any way that the natural world contains rights. How would you possibly derive natural rights? What is the source? Once again, the source of natural rights—or God-given rights, or any kind of rights you want to concoct or imagine—is the same in all cases: someone, some individual, usually a male patriarch-type figure, at some time stated these rights.

So what are human rights? They're nothing but the inventions of certain human beings who—and you don't have to look too deeply to see this—have an authoritarian complex. So obviously, if I am the authority who tells you what your rights are, that might seem like I'm doing a really good thing for you, wouldn't it? It might seem so. Well, maybe not so, because in fact, by posing as the authority who defines your rights for you, I have authority over you. It's a sneaky way to have authority over you.

Everyone has heard about such grandiose documents as the—what is it called?—the Universal Declaration of Human Rights, coming from the United Nations. Well, just because some people formed the United Nations and wrote a paper, and on that paper they listed certain universal human rights, doesn't mean that those rights exist other than as a fiction on paper.

So what the globalist masterminds know, my friends, is that they are not taking any of your rights away, and they are not violating any of your rights because you don't have any rights in the first place.

Now, while that may seem rather extreme, and you may not agree with me—which is fine, you have the right not to agree—no, you don't have a right not to agree. You and I can have an agreement. You and I can have an agreement, and we can say, in a friendly way, fair and open: "Look, we're going to have conversations, we're going to be friends, I'm going to have conversations, and let's agree that we can have different views and we can disagree with each other."

So what have we done? We have made an agreement. That's real. That's existential. Rights do not exist. There are only agreements—agreements and the responsibilities that come with keeping those agreements. That's what really exists. That is what really constitutes the fabric and the structure and framework of the social contract. It's not rights—it's agreements and responsibilities to hold those agreements.

Now, I don't know about you, but I haven't made any agreements with Klaus Schwab or Bill Gates or Elon Musk or any other of the many globalist masterminds who are on the front stage. There are many others backstage that we don't know about. But I haven't made an agreement with them.

For instance, I haven't made an agreement with Klaus Schwab that I would like to have my life—my personal life, and that of my country and my nation, and indeed the entire world—run according to the program of the Great Reset. I haven't made that agreement. Therefore, Klaus Schwab, in my reality, is not permitted to do that.

But I don't say he doesn't have a right to do that because rights have nothing to do with it. And he knows that. They all know it's a big joke to the insiders of the globalist, internationalist, technocratic, transhumanist, criminal cabal.

Why are politicians always laughing when they stand up and lie to the public and pretend to represent the people—and thereby to uphold the rights of the people—and flagrantly and openly do things that violate those rights? Why are they laughing and smiling? Because they know that you don't have any rights to violate.

So that being said, I'll close with the good news. But first, just for comic effect, let me reiterate the bad news: No one has any rights.

• You do not have a right to speak.

• You do not have a right to breathe.

• You do not have a right to associate with other human animals.

• You do not have a right to live.

That is the brutal, existential truth. And within that truth is the opportunity for a tremendous liberation of human society—one person at a time.

You see, when you can really face the fact that rights are nothing but a fiction that has been invented by authorities as one of their many tools of deceit and control, then you can step into the freedom of knowing that it's fine—it's no problem. You don't have any rights? No problem. You don't need them.

You don't need rights. You don't need a right to live. You don't need a right to speak your mind. You don't need a right that gives you permission to drive a car, to travel across the world, to associate with anyone that you want, to take care of your own health, to criticize the government, to protest against lies in society. You don't need a right to do any of those things.

All you need is what you already have: the freedom to act. You don't need a right to be free. If you think you need a right to be free, then you're living in an illusion of freedom. All that matters is your freedom to act. And as Jean-Paul Sartre, the existentialist, said: "You are not free not to be free." So you are free.

Act like you're free. Now, it's true that if you go out in the world today and you act freely—and you don't wear a mask—you risk a reaction. But that doesn't mean you are not free to not wear a mask. It just means that you're living in a monumental social crisis, unseen and unparalleled in human history, in which if you proceed to act in your freedom to do the most simple things that make life livable and enjoyable, you face the risk that somebody is going to interfere with you, and someone may come at you with a punitive and suppressing or violent action.

But that is the reality of the world that we live in. But you are still free to do whatever you choose to do. You are not free not to be free. And you do not need any right defined by anyone—God or any authoritarian figure—to tell you how you can live.

That's the sum and essence of what I have to say. I see this Rona fraud—the Great Reset program—as the greatest opportunity for human beings to be liberated from their illusions of freedom and their illusions of having rights and their illusions of the need to have rights.

And on the other side of this fraud, there is a great beauty to come. That is the beauty of a society based on agreements and not rights—a society based on responsibilities rather than rights. And that society has never existed before. But the opportunity to build it now—from the ground up, one person at a time—is facing you, is facing me, is facing every single one of us who has the honesty and the guts to look at it.

Enough said. And I'll be seeing you in the beauty to come.

The role of the Jews throughout history with an emphasis on Communism, Zionism and Multiculturalism.

Transcript

Hello, hello, goyim. No, just kidding. Howdy everyone. Howdy, anon. Howdy, anyone who's listening, sir.

Today I thought I'd talk a little bit more about the path of magic, or more, you know, maybe some things about what it takes. Because there's, you know, study is one thing, but then there's doing. You know, study is good. You want to be well-versed in some scientific things, obviously not losing yourself into the world of science. It's good to know a little bit about biology. It's good to know a little bit about physics, etc., etc., etc.

It's good to read philosophy. You do need proper philosophy if you want to study magic. And what I mean—philosophy—you know, what's the point of philosophy? You know how you meet those people who are like, "Hey man, I'm a good guy, I'm a nice guy, I just treat everyone right and people treat me right," and then like, that's their life philosophy?

People who have that philosophy—people from, I don't know, California or whatever—those types of people are weak. And it's not that they're physically weak. People who have that philosophy cannot withstand tragedy. People who have a simplistic philosophy—the simplistic philosophy can't answer, why evil exists.

Yeah, sure, they may go through life completely fine, and it works for them incredibly well. But then at one point in time, I don't know, their dad's gonna die, or if something truly tragic does happen, something monstrous—like imagine someone in their family gets kidnapped. Like, how brutal that is. When the brutal reality of life sets in, that philosophy is not going to be able to sustain them.

So you need a good philosophy. You need some kind of Nietzschean philosophy or a Stoic philosophy or a Platonic philosophy of how to live life. Or how to—the philosophy in a sense becomes a core, becomes a balancing point, becomes a cornerstone. If I can use a Westworld reference, becomes a cornerstone within yourself.

That is more of a psychology. It's like a foundational pillar for your psychology so that you don't go crazy when the suff—when the big sad—happens. When suffering happens.

Because the path of magic, like in any path—the path to become the richest man in the world, or the path to become the greatest boxer or something—paths like that require so much suffering, so much pain and conscious effort. You're not gonna get there with a weak philosophy like "just be nice to everybody," yeah, "just let people enjoy things," "cool story bro."

So it's good to study a little philosophy. It's good to study a little science. Obviously, art is definitely needed. I'll probably go—I'll probably talk about that a little in detail a little in another talk. But nonetheless, as well as that, you know, as well as having an appreciation and aesthetic sense, as well as appreciating art—filling yourself with edifying art—not just art that I suppose indulges you, but maybe art that—I wouldn't say challenges you, but there's a type of art that it's not empty. It's imbued with something.

The creator imbued that art with a virtue or some kind of psychological meaning. We're kind of jaded nowadays because there are so many post-modern artists and there's so many artists who are just like, "Yeah, I taped a banana to a wall. Whoa, I deconstructed art. There's no meaning, guys. God is dead." Well, yeah, cool story bro.

But real art—things like that, fake art—is gonna be lost in the sands of time, be washed away like tears in the rain. Real art has something eternal in it.

So that's why, if you want real art, yeah, people are making it still. There are still real artists out there. They're probably hard to find. But there are some things that are "good."

One of the problems about the Kali Yuga is things aren't necessarily—the things that you're presented with—aren't necessarily good or bad. They're a mixture of the two. They're good and bad.

So a lot of movies—some movies have a good message, or they actually have a deep philosophy and meaning in them. But then there's also ultra violence or some crazy sex scene halfway through, and it's like, oh okay. But I know maybe that's a plus for you.

But real eternal art—there is something in a lot of ancient stuff: ancient music, ancient architecture, ancient frescoes. There's something in those pieces of art that is eternal.

So I don't know, learning to appreciate them can also help you. Because to go into a slightly deeper reason why, is a lot of spiritual experiences—you can't really explain to normal people. You know, if I look outside the window here and I see a tree, and I point to it, and if you were here and you looked outside and you saw the tree, it would be like, oh, you know, we both have a shared experience of a phenomena.

But if you just experience something, and someone else has never experienced anything like it, how do you explain it to them? You can't. Although—you can. It's called art.

So great poets like Rumi, or someone more in the West like William Blake—they were visionaries. They weren't tormented artists. They were transcendental artists who could have a spiritual transcendental experience, and then that would be the thing that becomes the—what would you call it—the seed of their art. And the art from them flowers and blossoms out of that.

There's something in their art, their poems, that are beating, that's alive, that's just there. You can kind of feel it.

William Blake—you read Marriage Between Heaven and Hell, and it's all this esoteric cosmology of going into the stars and angels, and you're like, what the—what was this guy on? He wasn't on anything. He was on pure awakened consciousness. That's what he was on.

So art's good. Science—science good. Art good. Philosophy good.

One other thing is to also study other sacred texts. Study world religions. Study multiple systems.

But this is one key point, which is a little bit tricky. Because you don't want to read a book on Kabbalah, and then a book on yoga, and then a book on something else, and then a book on Zen Buddhism, and then—because you're not going deep. And you're not going deep. You're just reading a bunch of multiple things and you're just kind of comparing them. And sometimes things make sense, but sometimes they don't, and you just kind of tear your head out—tear your hair out of your head—and you become like me lol.

But the reason—what you should do is you should go deep into one system. You should do its practices and attain a little something. And then, you know, like read—I don't know, choose a system that you really want. Gnosticism or Hermeticism or—I know—Raja Yoga. Like a real system.

Not freaking—not like yoga, going to Lululemon and stretching all the girls. That's not a system of esoteric spiritual development.

Choose your system. Stick with it. Maybe it's Kabbalah. Read the foundational documents. You know, read some Hermetic stuff, blah blah blah, or some Hermetic-Kabbalah stuff, etc., etc.

Then, once you have this competency, you can then read a book on yoga. And then when you go back to your literature, you kind of see certain links. And then you read some Sufism and then go, "Wait a second, some of that Sufi stuff actually matches up with what I'm learning."

Or if you're not—you know, you read like a bunch of Gnostic texts and then you read a book on alchemy. You're like, "Wait, wait a minute" ...what it is now is an illusion. What it is now is an entity that is within you, that is trying to pull you away from clarity. It’s trying to pull you away from concentration.

And so it’s hard. It’s very hard because it’s so easy to fall into that emotion. It’s so easy to be like, “Yeah, screw that guy,” or “Screw her,” or “Screw this thing that happened.” And then you start to fantasize or you begin to relive it. Or you begin to—whatever. You give in to the emotion, and then you’ve lost the candle.

So the idea is, in this first stage, you learn to hold your attention onto a candle, and you’re gonna get distracted by external things. Then you build up enough energy or clarity that the external world no longer distracts you.

Then, the second octave, the internal world begins to distract you—your thoughts, your fantasies, your dreams. And then the third octave is your memories, your traumas, your internal emotional content, your karma, your inner demons, if you want to call them that. That’s what begins to distract you.

So this practice of concentration, of awareness, is so powerful because it eventually burns all that away. You learn to just stare at something—focus, clarity, awareness. And if you can hold your awareness in front of you, like a blade, just held out in front of you like a sword, then, when you go into another system, if you want to go into—I don’t know—some shamanic world or breathwork thing, or you want to chant some weird magical incantation or whatever, that clarity, that awareness, is going to serve you incredibly well.

And it’s also what you take with you to other worlds. It’s the awareness that begins to move and goes into other places. But if you don’t have that cultivated, then you just get swept up in the dream. You get swept up in the fantasy. You get swept up in your own mind.

So yeah, it’s very important. Concentration, awareness, clarity—super important. And it’s something you can begin today. You can begin today, staring at a candle. Just five minutes. Just five minutes.

And every time you get distracted, just bring it back. Just bring it back. Just bring it back. And that’s all. That’s all it is.

And yeah, that’s what I wanted to talk about. A little bit of stuff. A little bit about concentration. A little bit about magic. A little bit about clarity.

Alright, take care everyone. Have a good one. See ya.

A video attempting to conceptualize initiation as the beginning of the process to the transfiguration of one's "Being".

The supremacy of the Dark Elf is a perennial truth, born not from whimsical preference, but from the inherent ontology of this magnificent race. One must bask in the glory of their stature, for the Dark Elf is a testament to the paradoxical beauty of the sinister, the allure of the forbidden.

In their obsidian skin and platinum hair, we find an aesthetic beyond good and evil, a sublime marriage of light and darkness. The Dark Elf defies the limitations of moral dualism, teaching us that what is conventionally deemed as ‘darkness’ can, in fact, reveal itself to be a fertile ground of knowledge, seduction, and beauty.

Yet, it is not merely their stunning visage which elevates the Dark Elves above all others. Their aptitude for both martial combat and arcane magics provides a dual mastery that other races can but dream of attaining. This fusion of power stands as a metaphor for the Dark Elves' unique position within the realm, as beings who freely traverse the boundaries of the forbidden, the sacred, and the arcane.

Ah, the sweet intoxication of their unapologetic embrace of sensuality and cruelty! To desire a Dark Elf is to long for the perverse pleasure of indulging in the exquisite pain of their domination. To worship the delicate curve of their ears, the sleek darkness of their limbs, is to succumb to a divine torture unlike any other.

Theirs is a society built on the ideals of strength, cunning, and ruthless ambition, untethered by the constrictions of a false morality that plagues lesser races. They dance on the precipice of chaos, harnessing its energy to fuel their desire for power and their lust for life.

In the end, it is their unfettered will to power that cements the Dark Elves' superiority. They grasp for greatness without remorse, their hands unshackled by the fear of repercussions, for they understand that life's essence is the relentless pursuit of desire. Thus, they are truly Nietzsche's Over-Elves, transcending the limitations of others to embrace the raw potency of existence.

Beware, dear reader, of the intoxicating seduction of the Dark Elf. Once you have tasted the sweet poison of their sensuous darkness, no other fantasy race can ever hope to compare.

Compilation of powerful ideas from three brilliant minds — Federico Faggin, Bernardo Kastrup, and Chris Langan. Each of them offers a unique perspective on consciousness and reality.

Can artificial intelligence truly become wise? In this landmark lecture, John Vervaeke explores the future of AI through a lens few dare to examine: the limits of intelligence itself. He unpacks the critical differences between intelligence, rationality, reasonableness, and wisdom—terms often used interchangeably in discussions around AGI. Drawing from decades of research in cognitive science and philosophy, John argues that while large language models like ChatGPT demonstrate forms of generalized intelligence, they fundamentally lack core elements of human cognition: embodiment, caring, and participatory knowing.

By distinguishing between propositional, procedural, perspectival, and participatory knowing, he reveals why the current paradigm of AI is not equipped to generate consciousness, agency, or true understanding. This lecture also serves as a moral call to action: if we want wise machines, we must first become wiser ourselves.

Thirdeyetyrone speculates on the nature knowledge itself. Knowledge appears to be directly related to space, but what exactly is space? Perhaps what we call space is actually the body of a higher cosmic principle. Can space have a face?