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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.

 

Apotheosis of Bells of Street

Bells of the street is the holy chant of Qerhet, the bard of chaos.

It was made in the nuclear deeps of the universe, in the atom of reality, where sleeps the omnipresent thought that move galaxies and microbes.

The omnipresent thought broadcast the notes of that song subliminally in the flesh of the matter, solidifying the chaotic intentions of Qerhet in the long dream which it is the universe.

Qerhet consider that chant his magum opus and most eficient spell. Has made it mixing all his previous creations, which includes poems,paintings and songs.

Qerhet played it with the notes of his magical harp, which strings were made using the waves of the primordial waters of Nun.

Akhamitet, the egyptian priest of Qerhet, was the mortal who heard most of the chant. having countless visions, epiphanies, and behaviour changes because that.

The excerpt heard by Akhamitet had the essency and the image of the Chaos itself, and had as a goal undermine meanings and pre-made purposes, leaving space for the creation.

Because of a bootstrap paradox caused by the relationship of the mystic apophenia of the priest with non-linear temporal incidents in Egypt, Qerhet hid himself in the mundane egregore of the propane companies of the XXI century, inserting subtle references of his pre-cosmic existance in the marketing and general acts of these companies.

The famous jingle of the brazilian company of propane distribuition, Ultragaz, which name is ”Bells of the street” have an excerpt of what Akhamitet used to hear in her meditations.

That excerpt it is in a infrasonic frequence that cant be heard by threedimensional entities, but can be relatively noticed, causing a mix of contradictories reactions, depending on the one who hear it.

The chant of Qerhet its present in another propane songs too, being the same infrasonic frequency excerpt though.

Qerhet o bardo do caos

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.”

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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.”

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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

 

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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

 

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