the bare existence of DNA proves classical theism is true
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Date: July 14th, 2026 11:18 PM Author: Consuela
"The idea is to acknowledge Abraxas - one can’t escape from him, he will find us as he likes - but also to individuate away from him toward our own north star, hinting at a figure even beyond Abraxas, beyond the unity of opposites themselves - something totally unknowable.4 The one thing we possess which Abraxas doesn’t, consciousness, allows us to reflect on and even judge creation in a way that he himself is not able to do.
4 Jung in Liber Novus: “You have in you the one God, the wonderfully beautiful and kind, the solitary, starlike, unmoving, he who is older and wiser than the father, he who has a safe hand, who leads you among all the darknesses and death scares of dreadful Abraxas. He gives joy and peace, since he is beyond death and beyond what is subject to change. He is no servant and no friend of Abraxas.” But this passage reintroduces a softened, internalized form of privatio boni - Jung is attempting to re-stabilize the psyche after Abraxas without collapsing back into moral dualism. He installs a counterweight as a psychologist because Abraxas alone is metabolically unbearable for most psyches. But this is weak; instead, my conception of the Self is as an integrator toward deeper self-understanding and interiority, connection to deeper aspects of oneself via intuition outside of one’s ego choice, and which is often surprising. One may choose to trust the Self, within reason, because the alternative is ego identification/ego inflation and an inability to choose between infinitely contradictory opposites. It is possible that the Self lies beyond the infinite contradictions as a result, but it is not clear, nor do I want this ambiguity resolved - it is better as an indeterminate guiding star, because labeling and classifying it would lead to dogma and ideology."
https://neofeudalreview.substack.com/p/the-collapse-of-the-all-good-god
"The “beyond Abraxas” move is underdeveloped, but necessary. I introduced “hinting at a figure even beyond Abraxas” from Jung, which is also its softest point.8 Because if Abraxas is totality, what does “beyond” mean without contradiction? Either: (1) the Self emerges from Abraxas or (2) the Self participates in something beyond Abraxas. Option (2) risks smuggling back in the privatio boni, while option (1) risks total closure. Jung never resolved this, oscillating deliberately. That oscillation is a protective ambiguity, not a flaw, with reliance on apophatic escape, the unknowability of the Self, grace as non-derivable. Critics may say: “You reintroduced transcendence without grounding it.” I would answer that transcendence cannot be grounded without ceasing to be transcendence and any system that pretends otherwise becomes ideology.
Furthermore, Abraxas corrects the deficiencies of the all-good God, but Abraxas is not stable either. Its weaknesses include encouraging indifference, moral silence, psychic coldness - and these almost demand a further correction. This means Abraxas may not be the final god-image but acts as a necessary passage through horror and clarity, a stripping stage. In alchemical terms Abraxas may be nigredo clarified, not redeemed. The system still awaits a coniunctio that does not erase suffering but does not glorify it either. I gesture toward this possibility with the Self beyond Abraxas, grace as received, not earned, and individuation as orientation, not salvation. This ambiguity is not a weakness - it is a sign that the system is alive rather than closed."
https://neofeudalreview.substack.com/p/the-collapse-of-the-all-good-god-b3a
(http://www.autoadmit.com/thread.php?thread_id=5882773&forum_id=2:#50000893)
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