• #Discordianism #ErisDiscordia #HeilEris #Kallisti #AnkhOfEris #SacredChao #Karmageddon #HandOfEris #Discordianismus #Discord #ChaosQueen #Eris #Discordia #Cover #Fanart #Candywitchin #Symbols #Art #MyLifeMatter
    #Discordianism #ErisDiscordia #HeilEris #Kallisti #AnkhOfEris #SacredChao #Karmageddon #HandOfEris #Discordianismus #Discord #ChaosQueen #Eris #Discordia #Cover #Fanart #Candywitchin #Symbols #Art #MyLifeMatter :smiling_imp:
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  • In regard to all these points of view, we must emphasize
    that the fundamental and primal opposition confronts us
    first in our own consciousness. It is we who separate our-
    selves from the native ground of nature and place our-
    selves as “I” in opposition to the “world.” Goethe gives
    this its classical expression in his essay, “Nature,” even if
    his style initially appears quite unscientific: “We live in
    her (Nature’s) midst and are strangers to her. She speaks
    with us continually, yet does not betray her secret to us.”
    But Goethe also knows the reverse aspect: “All humans
    are within her and she in them.”4
    It is true that we have estranged ourselves from nature;
    but it is just as true that we feel we are in her and belong
    to her. It can only be her activity that lives in us.
    We must find the way back to her again. A simple re-
    flection can show us the way. To be sure, we have torn
    ourselves away from nature, but we must still have taken
    something with us into our own being. We must seek out
    this natural being within ourselves, and then we shall also
    rediscover the connection to her. Dualism fails to do this.
    It considers the inner human as a spiritual being, quite for-
    eign to nature, and then seeks to attach this being to na-
    ture. No wonder that it cannot find the connecting link.
    We can only find nature outside us if we first know her
    within us. What is akin to her within us will be our guide.
    In regard to all these points of view, we must emphasize that the fundamental and primal opposition confronts us first in our own consciousness. It is we who separate our- selves from the native ground of nature and place our- selves as “I” in opposition to the “world.” Goethe gives this its classical expression in his essay, “Nature,” even if his style initially appears quite unscientific: “We live in her (Nature’s) midst and are strangers to her. She speaks with us continually, yet does not betray her secret to us.” But Goethe also knows the reverse aspect: “All humans are within her and she in them.”4 It is true that we have estranged ourselves from nature; but it is just as true that we feel we are in her and belong to her. It can only be her activity that lives in us. We must find the way back to her again. A simple re- flection can show us the way. To be sure, we have torn ourselves away from nature, but we must still have taken something with us into our own being. We must seek out this natural being within ourselves, and then we shall also rediscover the connection to her. Dualism fails to do this. It considers the inner human as a spiritual being, quite for- eign to nature, and then seeks to attach this being to na- ture. No wonder that it cannot find the connecting link. We can only find nature outside us if we first know her within us. What is akin to her within us will be our guide.
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  • INTRODUCTION
    Gertrude Reif Hughes
    Rudolf Steiner’s study of human freedom is really a study
    of human ways of knowing. Steiner made knowledge a
    key to freedom and individual responsibility, because he
    discovered that the processes of cognition, which he usu-
    ally just called “thinking,” share an essential quality with
    the essence of selfhood or individuality: each could, in
    some sense, know itself. Accordingly, his “philosophy”
    of freedom is actually a meditation on human capacities
    to know and on individuality as a basis for socially re-
    sponsible action. These three elements—freedom, think-
    ing, and individuality—interweave in Steiner’s work like
    three strands of a single braid, uniting through their dy-
    namic cooperations the subtle interconnections of a com-
    plex and powerful vision.
    Steiner’s argument may sound technical, as though one
    needs to be particularly competent in epistemology or the
    history of philosophy to follow him. In fact, expert
    knowledge may be a hindrance. His book is designed to
    stimulate more than to instruct. If it is read responsively but without the distractions of either assent or dissent, it
    arouses confidence in the possibility of human free will
    and a desire to work toward developing it.
    Steiner is interested in freedom as a creative force. In-
    stead of focusing on the various legal, biological, or cultur-
    al conditions that foster or inhibit freedom, he presents it as
    a potential for human beings to realize more and more fully
    in their personal and interpersonal lives. Every chapter of
    his book calls us to become free by recognizing and devel-
    oping the spiritual nature of our human cognitive powers.
    In his preface to the revised edition of 1918, published
    on the book’s twenty-fifth anniversary, Steiner empha-
    sized the centrality of thinking, apparently because early
    readers had missed its significance. If you want to investi-
    gate the limits that biological or social conditions place
    upon human freedom and responsibility, he recommend-
    ed, first try to settle a prior question: Can absolute limits
    be set to human knowledge? He showed that such limits
    make no epistemological sense because, in the very act of
    identifying something as unknowable, our thinking ren-
    ders it known. Enormous consequences for human free-
    dom follow. If there is no theoretical limit to what humans
    can know, then we cannot authorize our actions by claim-
    ing that some unassailable dogma allows them. Demon-
    strably the authority for any human action must derive
    from what human beings can, at least in principle, under-
    stand for themselves. Nothing need be taken on faith.
    Readers sometimes find it daunting to have to consider
    such matters closely. Steiner, however, was not just de-
    vising an elegant argument against determinism, he was sounding a challenge to live responsibly with urgent
    questions about the conduct of life. He wanted to awaken
    in his readers a disposition to act both independently and
    constructively. His book speaks to us if we seek the basis
    for human freedom in an understanding of human think-
    ing and knowing so that our moral decisions can be
    based on knowledge, not just on belief.
    Thinking has a bad reputation with many people, per-
    haps especially with those who incline toward a spiritual
    path. Steiner’s emphasis on it sets him apart from other
    writers who concern themselves with soul life. Compared
    to the warmth of feeling and the visibility of action, think-
    ing seems cold and remote. “No other activity of the hu-
    man soul is as easily misunderstood as thinking,” he says
    in his 1918 addition to Chapter 8, “The Factors of Life.”
    He uncovers the reason for this misconception by contrast-
    ing “essential thinking” with merely remembered think-
    ing. Usually only our remembered thinking is evident to
    us; we notice only what we’ve already thought, not what
    processes are occurring right now as we think those
    thoughts.
    When we merely remember our thinking, we remember
    it as much less vital than our emotions and desires. But
    “whoever turns toward essential thinking finds within it
    both feeling and will” in their deepest reality. As distinct
    from merely remembered thinking, “essential thinking”
    consists of the unique property that Steiner discovered:
    thinking can notice itself. Simple to say, the phenomenon
    is hard to experience because it is so comparatively subtle
    and because we are not disposed to pay attention to it.
    INTRODUCTION Gertrude Reif Hughes Rudolf Steiner’s study of human freedom is really a study of human ways of knowing. Steiner made knowledge a key to freedom and individual responsibility, because he discovered that the processes of cognition, which he usu- ally just called “thinking,” share an essential quality with the essence of selfhood or individuality: each could, in some sense, know itself. Accordingly, his “philosophy” of freedom is actually a meditation on human capacities to know and on individuality as a basis for socially re- sponsible action. These three elements—freedom, think- ing, and individuality—interweave in Steiner’s work like three strands of a single braid, uniting through their dy- namic cooperations the subtle interconnections of a com- plex and powerful vision. Steiner’s argument may sound technical, as though one needs to be particularly competent in epistemology or the history of philosophy to follow him. In fact, expert knowledge may be a hindrance. His book is designed to stimulate more than to instruct. If it is read responsively but without the distractions of either assent or dissent, it arouses confidence in the possibility of human free will and a desire to work toward developing it. Steiner is interested in freedom as a creative force. In- stead of focusing on the various legal, biological, or cultur- al conditions that foster or inhibit freedom, he presents it as a potential for human beings to realize more and more fully in their personal and interpersonal lives. Every chapter of his book calls us to become free by recognizing and devel- oping the spiritual nature of our human cognitive powers. In his preface to the revised edition of 1918, published on the book’s twenty-fifth anniversary, Steiner empha- sized the centrality of thinking, apparently because early readers had missed its significance. If you want to investi- gate the limits that biological or social conditions place upon human freedom and responsibility, he recommend- ed, first try to settle a prior question: Can absolute limits be set to human knowledge? He showed that such limits make no epistemological sense because, in the very act of identifying something as unknowable, our thinking ren- ders it known. Enormous consequences for human free- dom follow. If there is no theoretical limit to what humans can know, then we cannot authorize our actions by claim- ing that some unassailable dogma allows them. Demon- strably the authority for any human action must derive from what human beings can, at least in principle, under- stand for themselves. Nothing need be taken on faith. Readers sometimes find it daunting to have to consider such matters closely. Steiner, however, was not just de- vising an elegant argument against determinism, he was sounding a challenge to live responsibly with urgent questions about the conduct of life. He wanted to awaken in his readers a disposition to act both independently and constructively. His book speaks to us if we seek the basis for human freedom in an understanding of human think- ing and knowing so that our moral decisions can be based on knowledge, not just on belief. Thinking has a bad reputation with many people, per- haps especially with those who incline toward a spiritual path. Steiner’s emphasis on it sets him apart from other writers who concern themselves with soul life. Compared to the warmth of feeling and the visibility of action, think- ing seems cold and remote. “No other activity of the hu- man soul is as easily misunderstood as thinking,” he says in his 1918 addition to Chapter 8, “The Factors of Life.” He uncovers the reason for this misconception by contrast- ing “essential thinking” with merely remembered think- ing. Usually only our remembered thinking is evident to us; we notice only what we’ve already thought, not what processes are occurring right now as we think those thoughts. When we merely remember our thinking, we remember it as much less vital than our emotions and desires. But “whoever turns toward essential thinking finds within it both feeling and will” in their deepest reality. As distinct from merely remembered thinking, “essential thinking” consists of the unique property that Steiner discovered: thinking can notice itself. Simple to say, the phenomenon is hard to experience because it is so comparatively subtle and because we are not disposed to pay attention to it.
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  • HERE'S WHAT NO CASH ACTUALLY MEANS
    A cashless society means no cash. Zero. It doesn’t mean mostly cashless and you can still use a ‘wee bit of cash here & there’. Cashless means fully digital, fully traceable, fully controlled. I think those who support a cashless society aren’t fully aware of what they are asking for. A cashless society means:
    * If you are struggling with your mortgage on a particular month, you can’t do an odd job to get you through.
    * Your child can’t go & help the local farmer to earn a bit of summer cash.
    * No more cash slipped into the hands of a child as a good luck charm or from their grandparent when going on holidays.
    * No more money in birthday cards.
    * No more piggy banks for your child to collect pocket money & to learn about the value of earning.
    * No more cash for a rainy-day fund or for that something special you have been putting $20 a week away for.
    * No more fixers on the side because your wages barely cover the bills or put food on the table.
    * No more charity collections.
    * No more selling bits & pieces from your home that you no longer want/need for a bit of cash in return.
    * No more cash gifts from relatives or loved ones.
    What a cashless society does guarantee:
    * Banks have full control of every single penny you own.
    * Every transaction you make is recorded.
    * All your movements & actions are traceable.
    * Access to your money can be blocked at the click of a button when/if banks need ‘clarification’ from you which will take about 3 weeks, a thousand questions answered & five thousand passwords.
    * You will have no choice but to declare & be taxed on every dollar bill in your possession.
    * The government WILL decide what you can & cannot purchase.
    * If your transactions are deemed in any way questionable, by those who create the questions, your money will be frozen, ‘for your own good’.
    I could write lists for 5 days & still not finish explaining how utterly awful a cashless society would be, for everyone. Even for the goody two shoes who wouldn’t dream of not declaring $500.
    Forget about cash being dirty. Stop being so easily led. Cash has been around for a very, very, very long time & it gives you control over how you trade with the world. It gives you independence. I heard a story where a man supposedly contracted COVID-19 because of a $20 note he had handled. There is the same chance of COVID-19 being on a card as being on cash. If you cannot see how utterly ridiculous this assumption is then there is little hope.
    If you are a customer, pay with cash. If you are a shop owner, remove those ridiculous signs that ask people to pay by card. Cash is a legal tender; it is our right to pay with cash. Banks are making it increasingly difficult to lodge cash & that has nothing to do with a virus, nor has this ‘dirty money’ trend.
    Please open your eyes. Please stop believing everything you are being told. Almost every single topic in today’s world is tainted with corruption & hidden agendas. Please stop telling me & others like me that we are what’s wrong with the world when you hail the most corrupt members of society as your heroes. Politics & greed is what is wrong with the world; not those who are trying to alert you to the reality in which you are blindly floating along whilst being immobilized by irrational fear. Fear created to keep you doing & believing in exactly what you are complacently doing.
    Pay with cash & please say NO to a
    cashless society while you still have the chance.
    Please copy and paste
    HERE'S WHAT NO CASH ACTUALLY MEANS A cashless society means no cash. Zero. It doesn’t mean mostly cashless and you can still use a ‘wee bit of cash here & there’. Cashless means fully digital, fully traceable, fully controlled. I think those who support a cashless society aren’t fully aware of what they are asking for. A cashless society means: * If you are struggling with your mortgage on a particular month, you can’t do an odd job to get you through. * Your child can’t go & help the local farmer to earn a bit of summer cash. * No more cash slipped into the hands of a child as a good luck charm or from their grandparent when going on holidays. * No more money in birthday cards. * No more piggy banks for your child to collect pocket money & to learn about the value of earning. * No more cash for a rainy-day fund or for that something special you have been putting $20 a week away for. * No more fixers on the side because your wages barely cover the bills or put food on the table. * No more charity collections. * No more selling bits & pieces from your home that you no longer want/need for a bit of cash in return. * No more cash gifts from relatives or loved ones. What a cashless society does guarantee: * Banks have full control of every single penny you own. * Every transaction you make is recorded. * All your movements & actions are traceable. * Access to your money can be blocked at the click of a button when/if banks need ‘clarification’ from you which will take about 3 weeks, a thousand questions answered & five thousand passwords. * You will have no choice but to declare & be taxed on every dollar bill in your possession. * The government WILL decide what you can & cannot purchase. * If your transactions are deemed in any way questionable, by those who create the questions, your money will be frozen, ‘for your own good’. I could write lists for 5 days & still not finish explaining how utterly awful a cashless society would be, for everyone. Even for the goody two shoes who wouldn’t dream of not declaring $500. Forget about cash being dirty. Stop being so easily led. Cash has been around for a very, very, very long time & it gives you control over how you trade with the world. It gives you independence. I heard a story where a man supposedly contracted COVID-19 because of a $20 note he had handled. There is the same chance of COVID-19 being on a card as being on cash. If you cannot see how utterly ridiculous this assumption is then there is little hope. If you are a customer, pay with cash. If you are a shop owner, remove those ridiculous signs that ask people to pay by card. Cash is a legal tender; it is our right to pay with cash. Banks are making it increasingly difficult to lodge cash & that has nothing to do with a virus, nor has this ‘dirty money’ trend. Please open your eyes. Please stop believing everything you are being told. Almost every single topic in today’s world is tainted with corruption & hidden agendas. Please stop telling me & others like me that we are what’s wrong with the world when you hail the most corrupt members of society as your heroes. Politics & greed is what is wrong with the world; not those who are trying to alert you to the reality in which you are blindly floating along whilst being immobilized by irrational fear. Fear created to keep you doing & believing in exactly what you are complacently doing. Pay with cash & please say NO to a cashless society while you still have the chance. Please copy and paste
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  • https://www.collective-evolution.com/2020/06/18/child-porn-discovered-on-department-of-defense-pentagon-computers-the-latest-updates/?fbclid=IwAR2FkyTrx-te_89163bhMbzTTR4ITxFGpJQhHQCXy7gXqj97K6BUDGp9N1M
    https://www.collective-evolution.com/2020/06/18/child-porn-discovered-on-department-of-defense-pentagon-computers-the-latest-updates/?fbclid=IwAR2FkyTrx-te_89163bhMbzTTR4ITxFGpJQhHQCXy7gXqj97K6BUDGp9N1M
    WWW.COLLECTIVE-EVOLUTION.COM
    Child Porn Discovered on Department of Defense/Pentagon Computers: The Latest Updates
    Despite the fact that within the past couple of years alone millions of people around the world have become aware of the fact that the trafficking of both men, women, as well as children is a big problem. Just as we see with illegal arms sales, this type of activity seems to operate within the […]
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  • Just discover #thegame23
    Just discover #thegame23
    1
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  • https://uncovering-cicada.fandom.com/wiki/QR_code
    https://uncovering-cicada.fandom.com/wiki/QR_code
    UNCOVERING-CICADA.FANDOM.COM
    QR code
    I found this today while scrolling through/x/(paranormal) on 4chan. It's possible to be a joke.
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  • https://uncovering-cicada.fandom.com/wiki/The_next_wave
    https://uncovering-cicada.fandom.com/wiki/The_next_wave
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  • https://uncovering-cicada.fandom.com/wiki/Cicada_3301_Game
    https://uncovering-cicada.fandom.com/wiki/Cicada_3301_Game
    UNCOVERING-CICADA.FANDOM.COM
    Cicada 3301 Game
    Write the first paragraph of your page here. Write the first section of your page here.
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  • https://uncovering-cicada.fandom.com/wiki/Cicada_3301_Game
    https://uncovering-cicada.fandom.com/wiki/Cicada_3301_Game
    UNCOVERING-CICADA.FANDOM.COM
    Cicada 3301 Game
    Write the first paragraph of your page here. Write the first section of your page here.
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