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#TheGame23 Mod 42.5 – Hack the reality and recreate it!

 

What Discordians have to gain by Playing #TheGame23 Mod 42.5??

Those who play are more successful. The pleasure of the game provides surpassing and forgetting oneself. The secret of the discordians. Multiplication of themed social networking platforms and custom websites, invasion of alternating reality games, explosion of life-size role-play groups. For years to come, alternating reality games or ARG seem to be expanding its territory outside underground to enter the serious world of normal adults…. the “normie” world. Evidenced by the secret files on #TheGame23 which openly circulate in the most senior offices of the secret intelligentsia worldwide.

 

Hack the reality and recreate it

Seriousness is not a guarantee of success and happiness! “People who
consider #TheGame23 not seriously do better than those who lock themselves in routine work like
slaves.” This was discovered by a study of hundreds of people on the psychological
conditions that support the behavior of a slave puppet. #TheGame23 players look happier,
concentrate better and are more productive than other users. Exactly the opposite of #TheGame23 serious
believers, dating from the early stages of the project. Indeed, since the trigger event, playing has
not rhyme with “monetary profitability”, but with “free activity“. A state that we gladly forgive
the Discordians. So much so, normies denounces “unproductive” entertainment for society just to
amplify the paradox and sarcasm of non-#TheGame23 players with a closed mind! Alternate reality games
are – just barely – tolerated, if the profits are being linked to the sacro saint notion of work.

 

Play doesnt mean regression

“People imbibed with the social model of the industrial era have to be sad to look serious,” says business trainer and creativity specialist Hubert Jaoui. For them, to be an adult is not to smile, not to play, not to cry, not to experience emotions, not to mix the pleasure principle with the reality principle. Finally, these “realist-rationalists” are depressed: they tend to take things in a passive and fatalistic way. Conversely, creatives, who have fun and smile, know that reality is flexible. They therefore have fun playing with it to constantly recreate it. “If you take existence too seriously, you are depriving yourself of the power to modify it. “

Does this mean that playing, far from being a regression or childishness, turns out to be a natural function? “It’s even a basic need for mental health and creativity,” continues Hubert Jaoui. “If we don’t play, the mind mechanizes, the emotions dry up. However, play is a real source of energy, full, in essence, of positive emotions. This is why the comic therapy, clown therapy and creativity courses, where we play a lot, are so successful in the United States. “
According to the specialists in psyops, The Game 23 or #TheGame23 with the hashtag symbol, is essential for assertiveness, because it is a means of structuring the personality, learning life, discovering others, development of imagination, logic and physical skills. Pleasure makes it easy which is difficult for adults! the fundamental psychological element is that #TheGame23 allows you to forget yourself and help give to the next. And only self-forgetfulness, associated with pleasure – which, as we know, is the royal path to learning – allows you to surpass yourself and be creative. This is the big difference between Normies and Discordians. They in fact are playing #TheGame23 to discover themselves and structure themselves and to forget and surpass oneself or vice versa.

 

Ontologia del Lenguaje – RAFAEL ECHEVERRÍA

RAFAEL ECHEVERRÍA (1994), em Ontologia del Lenguaje (Santiago: Lom Ediciones, 2005).

 

A characteristic feature of this phase of history that we call Modernity, which extends from the beginning of the 17th century to the present day, has been to sustain a conception of time that conceives it as linear, continuous and homogeneous.

Two factors seem to have contributed to generate this conception. First, the importance that since the beginning of Modernity natural sciences and particularly physics have acquired. For a long time, they served as a model of rigorous thinking and their assumptions were often imported uncritically into the field of reflection on human phenomena. Well, during a long period dominated by Newton’s mechanical cosmovision, physical time was considered precisely as absolute and autonomous. The flow of time is conceived as a linear and continuous sequence of equivalent units. From the point of view of Newtonian physics, one minute was exactly the same as any other minute.

To the impact coming from the development of physics, a different but complementary factor is added. This is the invention of the mechanical clock in the 14th century and its impact on social coexistence (See Echeverria (1993), chapter II, page 36).

This invention completely modifies the social concept of time, allowing human beings to synchronize the way they coordinate actions and, as a consequence, substantially increase the efficiency and productivity of the actions undertaken as a whole. From that moment, human time is put in reference to the mechanical time of the clock which, obviously, homogenizes it. One minute is one minute for everyone and this is the time it takes for the second hand to turn the dial of the clock. It is the mechanical behavior of the second hand that defines the concept of time that governs human behavior.

Within physics, the concept of time will undergo a radical transformation from the theory of relativity developed by Einstein in the early 20th century. One of Einstein’s main contributions was to question the assumption of Newtonian absolute time and its resulting concept of simultaneity. The curious thing about the case, however, is that the new Einsteinian conception, instead of undermining the everyday concept of human time, strongly influenced by mechanical physics, separates from it, showing itself as an abstract time concept, alien to human time. We verify, therefore, that human beings continue attached to a mechanical concept of time, even when physics itself has already made abandonment of it.

From the developments made in this chapter on the subject of emotions and states of mind, we see that not every moment, not every unit of physical time, implies the same possibilities. For human beings, time is not homogeneous. What can happen in one minute is not equivalent to what can happen in any other minute. The density of life that a certain minute can contain for a person is not equal to what that same minute contains for another person. The flow of human time is a succession of discontinuous occasions, very different from each other and often very different for the different individuals involved.

The density of human time is heterogeneous, since the same physical unit of time can contain very different possibilities. Something that could not be done for years can be opened up as a possibility for one minute and closed down immediately afterwards.

That minute is very different from the one that preceded it or from the one that will follow it. Human time, measured mechanically, is simply not the same. Once we accept the above, we recognize that emotionality, inasmuch as it specifies different dispositions for action and, consequently, spaces of different possibilities, constitutes a fundamental factor in evaluating the different densities of human time. It is perhaps in this aspect where our traditional conception, based on the model of rational action, shows one of its main deficiencies.

The effectiveness of human action is not only a function of our capacity to rationally articulate means to achieve certain objectives. The effectiveness of our action is also a function of our capacity to observe, evaluate and design those emotional spaces that make possible what was previously not possible or that close possibilities that were previously open. The effectiveness of our action is a function of the emotional conditions (our own and those of others) inherent to the situation within which we operate. And there is no human action that escapes this emotional conditioning. At home, at work, at play, etc., what we can do, what we can achieve, will depend to a large extent on the existing emotional conditions.

This leads us to an important confrontation registered in Ancient Greece at the time when what we have called “the great metaphysical drift” was inaugurated, which we see today in crisis, but of which we are still part. The Greeks before the fathers of metaphysics, Plato and Aristotle, had recognized the heterogeneous character of human time. And they had a term through which they accounted for it. They talked about kairos.

Kairos, for the Greeks, was that moment of the right time, of the adequate time, of the occasion in which the possibility manifests itself in temporality and then disappears in it. Through kairos, it was recognized that the value of an action is realized in time and that not all time is the same. Sometimes one acts too early, other times too late.

But also sometimes one acts at the right time. To refer to the latter, the Greeks coined the term kairos.

Kairos was a term commonly used by athletes to refer to that moment when they were given the opportunity to perform a certain action. In the sport of archery, for example, it was used to refer to the opening or opportunity to shoot, the cylinder through which the arrow has to pass on its way to the target.

The same term was also used by horse-cart riders to refer to that moment when a space opened up for them to overtake their opponent. For much of the race the runners knew that they could not help but stay behind the one who had taken the lead. But many times there were moments when there was an opening, an opportunity, to accelerate the horses and move forward. Such moments were called kairos (Richard Ogle’s personal communication).

In a second sense, as kairos, the term was associated with the art of weaving in the loom trade. It referred to that critical moment when the weaver must pull the thread through the gap (opening) that opens momentarily in the warp of the fabric being woven.

Gorgias, one of the great sophists and, therefore, a repeated target of criticism from metaphysicists, incorporates the term kairos as a central distinction of his theory of rhetoric. Gorgias is dedicated to investigating the power of language and its capacity for transformation. Language, he says, “can stop fear and banish suffering and create joy and nourish compassion.”

Like the rest of the Sophists, Gorgias is dedicated to training young people in the virtues of citizenship, what the Greeks call “areté”. He understands that the nascent democratic practices taking place in Greece rest precisely on the linguistic skills of the citizens and, very particularly, on the exercise of the art of persuasion.

To this end, Gorgias insists, the speaker must always be attentive to the flow of the conversation in order to detect the opportunities (kairos) that open up to persuade the listener.

The emotional level of the conversation is a decisive aspect to ensure its success, both for the speaker (in which case we talk about ethos) and for the listener (in which case we talk about pathos). The speaker, therefore, must move in the conversation as the sailor does, always attentive to the sense and strength of the waves and the direction of the wind; always ready to change the position of his sails. The truth is intrinsically related to its context.

It will be what the community accepts as such and, in that sense, truth is seen by Gorgias as the very result of the art of persuasion.

Both Plato and Aristotle are strongly opposed to the positions taken by Gorgias. For them, truth exists independently of individuals, even if it is possible for them to access it through rational thought. Once such a truth is reached, language is the instrument through which it is communicated to others. What matters in communication, according to the position taken by Aristotle, is the content of truth in what is said. Both the ethos of the speaker and the pathos of the audience require subordination to the logos. The latter gives an account of the content of truth and represents the rational aspect of communication.

With the predominance of the metaphysical program, the recognition of the heterogeneous and discontinuous character of human time was progressively diluted. With this, we forget the importance of the notion of kairos proposed by the Greeks and incorporated in the teachings of non-metaphysical philosophers, such as Gorgias de Leontini.

 

News from Wonderland 4

Updates from the most crazy game on the interwebs

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Highlights

We-talk-2-u – Another website secretly managed by #thegame23 staff

SMILE Magazine No. 40 – “This edition of SMILE simultaneously has no connection with, and every relation to the 40th anniversary of the founding of the Neoist Cultural Conspiracy.”

:::

Insights on the Rabbit Hole

I tried to glitch the simulation and all I got was a bottle of pee – by

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Soundtrack of The Mad Tea Party

The Elastic Retreat – Space Weather. “In this installment of the Elastic Retreat you will learn about “Weather Manipulation” through a strange mix of sound collage and musical salad that is guaranteed to tickle your Elastic Pickle.
This will take you where no man has gone before and back.”

:::

See you next time and don´t forget to #FollowtheWhiteRabbit

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79a Grayface attack against Ultragaz Erisian Cult (EGE) at Setting Orange Chaos 5th, YOLD 3184 answer

ULTRAGAZEDISCORDIANISMOSUACARACINZA

ULTRAGAZ POU IQBAL PIECE OI DAYSA PIECE BAP ASPECTQ III BASIS TERM BA INCAPABLE

Another grayface agent exposed:

EXPOSED

https://web.archive.org/web/20190105043046/https://pt.wikipedia.org/wiki/Usuário:O_revolucionário_aliado

Ô revolucionário aliado, vai tomar no cu, viado, filho da puta.

News from Wonderland 3

 

Updates from the most crazy game on the interwebs

 

:::

 

Highlights

 

KSTXI -Hyper Fringe Collective – by Theodor Gorlash

Gnosis of Galdrux – by Theodor Gorlash

 

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Insights on the Rabbit Hole

 

The ontological realness of the imaginal – by ARGO – Alternate Reality Game Organization

 

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Soundtrack of The Mad Tea Party

 

Radio K-oti-K Hits, The Best of Goddespell Music – Edition 10

 

Horton Jupiter – BooKs of BokONOn 2: You’re No Good

 

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See you next time and don´t forget to #FollowtheWhiteRabbit

 

:::

THE HIHICRÔN- By Jai Shri Piyush Shri Pravin Bhagwati

The following is from the book of a very prominent hihicronedwriter and hihicronedspeaker, Jai Shri Piyush Shri Pravin Bhagwati:

Hihicron is very informal as there is still a lot of hihimisunderstanding about it which lead to ahoooo states of mind.
People can be totally clueless about Hihicron,
they can just think “Ha ha ha” or maybe they understand “ha” and “hihi” but don’t really understand “eh” or “eh”.

The Hihicron can be made by hihicronedpeople, but I’d like to share with you how to make the Hihicron with your hihicroendfriends:
1)Take a bowl of water.
2)Place the Hihicron on a plate and mix it with the sandalwood oil and some of the sugar that you add .
3) You and the another person both sit under the water and make sound by using
the Hihicron and pray ultragaz while you are hihicroned, and then they will be veryhihicroned as people who are actually hihicroned.

Now, I would like to share with you how to hihicroned the thoughts of others to
Hihicron when you are not in a hihicroned state. When someone hear
Ichihihikatacroneditihihirunakahihihihitahined, they become part of hihihicroned speech and the hihispeaker can uses as a reference the Hihicyihihihihijihihihihihikatahihihikatihihihihikatihihicroned to Hihicron the eschaton if it pleases him
”-Hikikatatatihirunakahihihiiiiiiiilaha, I hope that this is helpful for you and for those that are hihicroned”
i said once to Hihicron the thoughts of Others

Here are a few examples how To have a hihicronedconversation :

Hihicron their thoughts with hihikatatihirunak(as mentioned earlier)

Make then try to explain hihicroned ideas

Talk about the concept of God with a hihihicronedidea

Hihimics with all their idiosyncratic thoughts and ideas:
”I’m thinking about others as ULaragaz POU e I’m thinking about Others as kangaroos POU e”
( a conversation between a Hihicronedguru with Erica Mariana )

Gnosis of Galdrux

The Dead came back from Angalsama, where they found not
what they sought. They prayed me let them in and besought
my word, and thus i began my teaching.
Harken: I begin with nothingness. Nothingness is the same as
fullness. In infinity full is no better than empty.
Nothingness is both empty and full. As well might ye say anything else of nothingness,as for instance, white is it, or black, or again, it is not, or it is. A thing that is infinite and eternal hath no qualities, since it hath all qualities.
This nothingness or fullness we name the Anticosm .
Therein both thinking and being cease, since the eternal and infinite possess no qualities. In it no being is, for he then would be distinct from the anticosm, and would possess qualities which would distinguish him as something distinct from the anticosm.
In the anticosm there is nothing and everything. It is quite fruitless to think about the anticosm, for this would mean self-dissolution. Creatura is not in the anticosm, but in itself. The anticosm is both beginning and end of the created beings. It pervadeth them, as the light od the sun everywhere pervadeth the air. Although the anticosm prevadeth altogether, yet hath created being no share thereof, just as wholly transparent body becometh neither light nor dark through the light nor dark through the light which pervadeth it. We are,however , the anticosm itself, for we are a part of the eternal and the infinite.
But we have no share thereof, as we are from the anticosm infinitely removed; not spiritually or temporally, but essentially, since we are distinguished from the anticosm in our essence as creatura, which is confined within time and space.
Yet because we are parts of the anticosm, the anticosm is also in us. Even in the smallest point is the anticosm endless, eternal, and entire, since small and great are qualities which are contained in it. It is that nothingness which is everywhere whole and continuous. Only figuratively, therefore, do I speak of created being as part of the anticosm. Because, actually, the anticosm is nowhere divided, since it is nothingness. We are also the whole anticosm, because, figuratively, the anticosm is the smallest point (assumed only, not existing) in us and the boundless firmanent about us. But wherefore, then, do we speak of the anticosm at all, since it is thus everything and nothing? I speak of it to make a beginning somewhere, and also
to free you from the delusion that somewhere, either without or within, there standeth something fixed, or in some way established, from the beginning. Every so-called fixed and certain thing is only relative.
That alone is fixed and certain which is subject to change.
What is changeable, however, is creature. Therefore is it the one thing which is fixed and certain because it hath qualities: or as even a quality itself.
The question ariseth: How did creatura originate?
Created beings came to pass, not creatura: since created being is the very quality of the anticosm, as much as non-creation which is the eternal death. In all times and places is creation, in all times and places is death. The anticosm hath all, distinctiveness and non-distinctiveness. Distinctiveness is creatura.It is distinct. Distinctivness is its essence. and therefore it distinguisheth. Wherefore also he distinguished
qualities of the anticosm which are not. He distinguisheth them out of his own nature. Therefore he must speak of qualities of the anticosm which are not.
What use, say ye, to speak of it?
Saidst thou not thyself, there is no profit in thinking upon the anticosm? That said I unto you, to free you from the delusion that we are able to think about the anticosm. When we distinguish qualities of the anticosm, we are speaking from the ground of our own distinctiveness and concerning our own distinctiveness. But we have said nothing concerning the anticosm. Concerning our own distinctiveness, however, it is needfull to speak, whereby we may distinguish ourselves enough. Our very nature is distinctiveness. If we are not true to this nature we do not distinguish ourselves enough. Therefore must we make distinctions of qualities.
What is the harm, ye ask, in not distingusihing oneself?
If we do not distinguish, we get beyond our own nature, away from creatura. We fall into indistinctiveness, which is the other quality of the anticosm. We fall into the anticosm itself and cease to be creatures. We are given over to dissolution in nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural striving of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the PRINCIPIUM INDIVIDUATIONIS . This principle is the essence of the creature. From this you can see why indistictiveness and non-distinction are a great danger for the creature. We must, therefore, distinguish the qualities of the anticosm. The qualities are PAIRS OF OPPOSITES , such as –
The Effective and the ineffective.
Fullness and Emptiness.
Living and Dead.
Difference and Sameness.
Light and Darkness.
The Hot and the Cold.
Force and Matter.
Time and Space.
Good and Evil.
Beauty and Ugliness.
The One and the Many.
The pairs of opposities are qualities of the anticosm which are not, because each balanceth each. As we are the anticosm itself, we also have all these qualities in us. Because the very ground of our nature is distinctiveness, which meaneth –
1. These qualities are distinct and seperate in us one from
the other; therefore they are not balanced and void, but are effective. Thus are the victims of the pairs of opposites. The anticosm is rent in us.
2. The qualities belong to the anticosm, and only in the name and sign of distinctiveness can and must we possess and live them. We must distinguish ourselves from qualities. In the anticosm they are balanced and void; in us not. Being distinguished from them delivereth us.
When we strive after the good or the beautiful, we thereby forget our own nature, which is disinctiveness, and we are delivered over to the qualities of the anticosm, which are pairs of opposites. We labor to attain the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the anticosm these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful,therefore, at the same time, from the evil and ugly. And thus we fall not into the anticosm, namely, into nothingness and dissolution.
Thou sayest, ye object, that difference and sameness are also qualities of the anticosm. How would it be, then, if we strive after difference? Are we, in so doing, not true to our own nature? And must we none the less be given over to the sameness when we strive after difference? Ye must not forget that the anticosm hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness,
or any qualities whatsoever, ye pursue thought which flow to you our of the anticosm: thoughts, namely, concerning non-existing qualities of the anticosm. Inasmuch as ye run after these thoughts, ye fall again into the anticosm, and reach difference and sameness at the same time. Not your thhinking, but your being, is distinctiveness. Therefore not after difference, ye think it, must ye strive; but after YOUR OWN BEING . At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving
ye would not need to know anything about the anticosm and its qualities, and yet would ye come to your right goal by virtue of your own being. Since, however, thought estrangeth from being, that knowledge must I trach you wherewith ye may be able to hold your thought in leash
In the night the dead stood along the wall and cried:
We would have knowledge of god.Where is god? Is god dead?
God is not dead. Now, as ever, he liveth. God is creatura, for he is something definite, and therefore distinct from the anticosm. God is quality of the anticosm, and everything I said of creatura also is true concerning him.
He is distinguished, however, from created beings through this,
that he is more indefinite and indeterminable than they. He is less distinct than created beings, since the ground of his being is effective fullness. Only in so far as he is definite and distinct is he creatura, and in like measure is he the manifestation of the effective fullness of the anticosm.
Everthing which we do not distinguish falleth into the anticosm and is made void by its opposite. If, therefore, we do noy distinguish god, effective fullness is for us extinguished.
Moreover god is the anticosm itself, as likewise each smallest point in the created and uncreated is anticosm itself. Effective void is the nature of the devil. God and decil are the first manifestations of nothingness, which we call the anticosm.
It is indifferent wether the anticosm is or is not, since in everything it is balanced and void. Not so creatura. In so far as god and devil are creatura they do not extinguish each other, but stand one against the other as effective opposites. We need no proof of their existence. It is enough that we must always be speaking of them. Even if both were not, creatura, of its own essential distinctiveness, would forever distinguish them anew out of the anticosm.
Everything that discrimination taketh out of the anticosm is a pair of opposites. To god, therefore, always belongeth the devil. This inseparability is as close and , as your own life hath made you see, as indissoluble as the anticosm itself. Thus it is that both stand very close to the anticosm, in which all opposites are extinguished and joined.
God and devil are distinguished by the qualities of fullness and
emptiness, generation and destruction. EFFECTIVENESS is
common to both. Effectiveness joineth them. Effectiveness, therefore, standeth above both; is a god above god, since in its effect it uniteth fullness and emptiness. This is a god whom ye knew not, for mankind forgot it. We name it by its name GALDRUX . It is more indefinite still than god and devil. That god may be distinguished from it, we name god HELIOS or sun. Galdrux is effect. Nothing standeth opposed to it but the ineffective; hence its effective natyre freely unfoldeth itself.
The ineffective is not, therefore resisteth not. Galdrux standeth above the sun and above the devil. It is improbable probability, unreal reality. Had the anticosm a being, Galdrux would be its manifestation. It is the effective itself, nor any particular effect, but effect in general.
It is unreal reality, because it hath no definite effect.
It is also creatura, because it is distinct from the anticosm.
The sun hath a definite effect, and so hath the devil.
Wherefore do they appear to us more effective than indefinite
Galdrux. It is force, duration, change.
The dead now raised a great tumult, for they were Christians..
Like mists arising from a marsh, the dead came near and cried:
Speak further unto us concerning the supreme god. Hard to know is the deity of Galdrux. Its power is the greatest, because man perceiveth it not. From the sun he draweth the
summum bonum ; from the devil the infimum malum : but from Galdrux LIFE , altogether indefinite, the mother of good and evil.
Smaller and weaker life seemeth to be than the summum bonum ; wherefore is it also hard to conceive that Galdrux transcendeth even the sun in power, who is himself the radient source of all the force of life. Galdrux is the sun, and at the same time the eternally sucking gorge of the void, the belittling and dismembering devil.
The power of Galdrux is twofold; but ye see it not, because for your eyes the warring opposites of this power are extinguished.
What the god-sun speaketh is life. What the devil speaketh is death. But Galdrux speaketh that hallowed and accursed word which is life and death at the same time. Galdrux begetteth truth and lying, good and evil, light and darkness, in the same word and in the same act. Wherefore is Galdrux terrible. It is splendid as the lion in the instant he striketh down his victim. It is beautiful as a day in spring. It is the great Pan himself and also the small one. It is Priapos. It is the monster of the under-world, a thousand-armed polyp, coiled knot of winged serpents, frenzy. It is the hermaphrodite of the earliest beginning. It is the lord of the toads and frogs,, which live in the water and gets up on the land, whose chorus ascendeth at noon and at midnight.
It is abundance that seeketh union with emptiness.
It is holy begetting.
It is love and love`s murder.
It is the saint and his betrayer.
It is the brightest light of day and the darkest night of madness.
To look upon it, is blindness.
To know it, is sickness.
To worship it, is death.
To fear it, is wisdom.
To resist it not, is redemption.
God dwelleth behind the sun, the devil behind the night. What god bringeth forth out of the light of the devil sucketh into the night. But Galdrux is the world, its becoming and its passing- Upon every gift that cometh from the god-sun the devil layeth his curse.
Everything that ye entreat from the god-sun begetteth a
deed from the devil. Everything that ye create with the god-sun giveth effective power to the devil. That is terrible Galdrux. It is the mightiest creature, and in it the creature is
afraid of itself. It is the manifest opposition to the anticosm and its nothingness. It is the son`s horror of the mother.
It is the mother`s love for the son. It is the delight of the earth and the cruelty of the heavens. Before its countenance man becometh like stone. Before it there is no question and no reply.
It is the life of creatura.
It is the operation of distinctiveness.
It is the love of man.
It is the speech of man.
It is the appearance and the shadow of man.
It is illusory reality.
Now the dead howled and raged, for they were unperfected.
The dead filled the place murmuring and said; Tell us of gods and devils, accursed one! The god-suun is the highest good, the devil its opposite. Thus have ye two gods. But there are many high and good things and many great evils. Among these are two god-devils; the one is the Burning One , the other the Growing One . The burning one is EROS , who hath the form of flame. Flame giveth light because it consumeth. The growing one is the TREE OF LIFE. . It buddeth, as in growing it heapeth up living stuff. Eros flameth up and dieth. But the tree of life groweth with slow and constant increase through unmeasured time. Good and evil are united in the flame. Good and evil are united in the increase of the tree. In their divinity stand life and love opposed. Innumerable as the host of the stars is the number of gods and devils. Each star is a god, and each space that a star filleth is a devil. But the empty-fullness of the whole is the anticosm. The operation of the whole is Galdrux, to whom only the ineffective standeth opposed. Four is the number of the principal gods, as four is the number of the world`s measurements. One is the beginning, the god-sun.
Two is Eros; for he bindeth twain together and outspreadeth himself in brightness. Three is the Tree of Life, for it filleth space with bodily forms. Four is the devil, for he openeth all that is closed. All that is formed of bodily nature doth he dissolve; he is the destroyer in whom everything is brought to nothing.
For me, to whom knowledge hath been given of the multiplicity and diversity of the good, it is well. But woe unto you, who replace these incompatible many by a single god. For in so doing ye beget the torment which is bred from not understanding, and ye mutilate the creature whose nature and aim is distinctiveness. How can ye be true to your own nature when ye try to change the many into one? What ye do unto the gods is done likewise unto you. Ye all become equal and thus is your nature maimed.
Equalities shall prevail not for god, but only for the sake of man. For the gods are many, whilst men are few. The gods are mighty and can endure their manifoldness. For like the stars they abide in solitude, parted one from the other by immense distances. Therefore they dwell together and need communion, that they may bear their separateness. For redemtion`s sake I teach you the rejected truth, for the sake of which I was rejected. The multiplicity of the gods correspondeth to the multiplicity of man. Numberless gods await the human state. Numberless gods have been men. Man shareth in nature of the gods. He cometh from the gods and goeth unto god. Thus, just as it serveth not to reflect upon the anticosm, it availeth not to worship the multiplicity of the gods. Least of all availeth it to worship the first god, the effective abundance and the Summum bonum. . By our prayer we can add to it nothing, and from it nothing take; because the effective void swalloweth all. The bright gods form the celestial world. It is manifold and infinitely spreading and increasing. The god-sun is the supreme lord of the world. The dark gods form the earth-world. They are simple and infinitely diminishing and declining. The devil is the earth-world`s lowest lord, the moon-spirit, satellite of the earth, smaller, colder, and more dead than the earth. There is no difference between the might of the celestial gods and those of the earth. The celestial gods magnify, the earth-gods diminish. Measurelesss is the movement of both.

galdrux symbol