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 Han / The Sigma

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Lyssa
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PostSubject: Re: Han / The Sigma Mon Apr 14, 2014 4:04 pm

In the Dionysian paradigm, the Heart stands for the Spirit, not the Emotion as it does in the Apollonian perspective.
In the Apollonian p.o.v., the Will is a mental faculty of consciousness, the intentional focussing of energies and the Heart is the seat of emotion.
In the Dionysian p.o.v., the Will is the innate power-command, the Spirit polemically organizing itself from which consciousness emerges as a result to reloop into that polemic.
And so when I say, 'heart', I am referring to the spirit, to a Posture of perception, Not Emotion.

The Han is a heart-path in the sense of Spirit and the resilience of that spirit, which I call will... its Not a state of any feminine romanticism.
The Dionysian is not an Emotional state, but a spiritual state of hyper-sensitivity. The tiniest and subtlest gestures become readable, imitable, communicable...
Irrationality only means consciousness emerges from this 'intelligent' spirituality and not the other way - which is the Apollonian paradigm.
The apollo-affirmative-Dionysian is irrational in the above way, not in the Feminine type of madness - of orgy and violence.

Colin Wilson explains it well as a Buddhism, connecting it with even Jaynes' bicamerality in the end...
Evola called this Spirit, this Will - 'the second reserve' in his book, 'Meditation on the Peaks'. - a state far from 'emotional' or romantic or being feminine. He called it the great lucidity.

Colin calls it having the Peak Experience from disassociating with passive identifications or identity forming passive habits. And so in essence, like Buddhism.

Han is the calm of a hypersenstivity, the inert pride brooding with awareness.

Like Neptune 'smoothens' things into a wholeseomeness, a perfection, a bubble that doesn't disturb the eye - like in photo-effects, the plutonic is archetypically what magnifies resolution, even the smallest cracks appear large, clear, exposing the rough contours in the smoothest images, and it can diminish the largest into insignificance.
The plutonic is like a magnifying glass, acting both ways,... a paradigm shifter, bringing what's beneath the surface up to the surface, and what is at the surface to recede like a trivial into the abysmal depths and so wounds repair themselves so quickly like magic. Its inertia can send shockwaves from the bottom, or can absorb the most tumultous shockwaves without flinching, without a trace of a disturbance.
Its nature is cathartic.

The intense state of Han is one from hyper-awareness, of increased 'pixel-resolution', Not Emotion.


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Han / The Sigma Fri May 09, 2014 6:59 pm

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PostSubject: Re: Han / The Sigma Sat May 17, 2014 6:50 pm

That whole book is good; thanks for adding these invaluable pages; you help keep it real.


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Han / The Sigma Tue Dec 02, 2014 10:01 am

Quote :
"Philosophers are vivisectors, surgeons who have evaded the Hippocratic moderation. They have the precise and reptilian intelligence shared by all those who experiment with living things. Perhaps there is nothing quite as deeply frozen as the sentiment of a true philosopher, for it is necessary to be quite dispassionate if one is to find things theoretically intriguing. Strong thought is always experimentation in the severe style; ‘cut, then watch’. It is not easy to be the friend—or the body—of a philosopher. They have always understood that if one is not amused by suffering, there is little point in attempting to reason.

It is the great pain, that long slow pain which takes its time, and in which we are burnt as by green wood, that first drives us, we philosophers, to climb into our final depth, and to do away with all trust, everything good- natured, veiling, mild, average, in which, perhaps, we previously located our humanity. I doubt whether such pain ‘improves’—; but I know that it makes us deeper [Niezsche II 13].

‘Remorselessness’ is a word that is quite quickly and easily said. To perform it against oneself and others is harder. It could scarcely be said to be a virtue, it has no hopes, and it hurts. One would be surprised, perhaps, to encounter it often. Yet the bleak compulsion for the desert—for sterile austerity—is somehow perpetually regenerated, as if there were a diffuse and inarticulate longing for the futility of obssession.

Given a sufficiently terrible history, in which useless sacrifice has become automatic—uninteresting—such nihilism is easy to explain. If one wants to be available for thought a stringent and icy code is requisite. One must first learn to develop a predatory sense for anything comforting that could be excised from one’s life. For instance, all the little luxuries that, once savoured, have become habitual; every residue of leisure and indulgence buried in routines; and every relic of ancient mollifications (even when these are disguised as disciplines, as chastisements, as despair). Since the human being is a social animal it is inevitable that—pushed beyond a certain threshold—its solitude will become a destitution for it. If one is to generate ‘thinkers’ this must be exacerbated to the extreme. One must seek to eradicate the capacity for love, or rather, since this is unrealistic, one must infuse it with a harsh and paralysing cynicism. It is of particular importance that all traces of tenderness—that most dangerously blissful affect—be ground rigorously into the dirt. Life must be stripped down to its bare frame, and there is always something to be eliminated that one had mistakenly thought was architectural, but which was in fact quite different: merely a reinforcement. For it is only in being allowed to fall that a structure discovers its emaciated erectness—its spine.

Philosophy is a discipline. It takes only the most casual reading of Nietzsche’s Genealogie to begin to take this word seriously; to detect its mixed aroma of sweetness and putridity that betrays innumerable spillages of blood. In addition, for those trained by Nietzsche into a more acute genealogical sensitivity—splicing refinement with a tense sickness of the nerves—a fuller panoply of odours becomes detectable; the sharp sting of fermented pain, the mustiness of prolonged despair, and the rich rankness—luxuriant in its metaphysical resonances—that only ripens in the miasma of frequent and premature death. There are few, if any, who could gaze unflinchingly into the laboratory of human cultures, but then, this is scarcely an option: the true training process of the intellect is not on display. Those fragments of atrocity that accidentally remain exposed, whether due to the vaunting of a defeated enemy’s bestiality, intestine conflicts within a power apparatus, the disruptive effects of natural catastophe, or some other reason of this kind, must function as symptoms of a generally buried horror.

If disciplinary violence is to be effective it is crucial that it be without justification, and thus indifferent to teleology, either positive or negative. It must not seem as if anything is wanted. For the most direct way of softening a tool is to begin to give it reasons; eventually it begins to think it has a right to reasons.

Suffering must be obviously futile if it is to be ‘educational’. It is for this reason that our history is so unintelligible, and indeed, nothing that was true has ever made sense. ‘Why was so much pain necessary?’ we foolishly ask. But it is precisely because history has made no sense that we have learnt from it, and the lesson remains a brutal one." [Landa, The Thirst for Annihilation]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Han / The Sigma Wed Apr 01, 2015 1:12 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Han / The Sigma Fri May 29, 2015 2:11 am

Independent autonomy of the parts under an uncompromised structural configuration is one of inviting than a "stiff" blocking. Here, we see the Han aesthetics.





Apollonians prefer the defensive mode, a circle of fire that permits no one to enter or even touch that circumference. Defending that border demands showing, displaying every bit of your inner spirit. Your spunk. Putting it all out there and going all out.

Han is more sassy, audacious. It is walking into the belly of the minotaur, or into the jaws of hell without a hint of anything but your inner composure. What these interesting videos show, is blocking at a distance is not as power-efficient as inviting and cutting the fist inches from your face. "Receiving" someone is the opposite of "sucking upto them"; but the inner discipline that stands there cathartically separating the milk for milk, and the water for water, and making them cognize their place and exactly where they belong without having to tell them so. It says, you will 'have to' see for yourself, not 'I will show you' your place.






Its interesting how koans can become sigils, geometries/aphorisms of power.

"to say in ten sentences what everyone else says in a book - what everyone else does not say." [n.]

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Every aphorism is an alphabet subsumed by a grammar, a stance, a response to or provocation of an anticipated situation, a grammar not imposed on it; a language needs only so many alphabets as to be the most effective conveying of identity. This is what I am; and this is you.
I am how I fight.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Han / The Sigma Wed Jun 03, 2015 1:14 am

Martial Voyeurism: A classic example of the plutonic 0/100 aesthetics via Protraction...





"The Whore has it all": Strip it to the core.



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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Han / The Sigma Wed Jun 03, 2015 1:45 am

This thread needs to be published.
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PostSubject: Re: Han / The Sigma Wed Jun 03, 2015 2:18 am

Lyssa wrote:
Martial Voyeurism: A classic example of the plutonic 0/100 aesthetics via Protraction...





"The Whore has it all": Strip it to the core.



Thanks for the link to the martial video, a great reminder to me about how concentrated I tend to become on just onepart of myself and not utilize myself as a whole, fluid, adaptable thing....
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PostSubject: Re: Han / The Sigma Thu Jun 04, 2015 3:31 am

The nearest to closure portrays a bad "trip" from about a decade ago, not because it was unmapped, but because it was unsettled, which extension can be ascribed multifariously to Life:

Enter and entertain a cool and dry late spring Late Night casted with a pour that will never come, with a cleansing that salts in vain, a deal with Sun was offered, one which boiled every nerve contra torpidity and under which came unto not because it wanted, but because it had to: neither Solar nor Lunar - from out of the brightest inner luminescence that a Star can traject, trafficked in a mien of a darkest pale, of a palest shadow, therewith reconstruction of an entire synthesis. Thereby prayed, there stayed an unclenched eye and unbent knee, an ego which has no right to stand upright, but will break its fall anyway: no longer burn and sizzle and scald topically from motif of locality, retractor, signally involute and protract the reddened heat in icey perspiration. So on, reverse and remediate formative trauma, accentuate every scar and disintegrated tooth, smooth even uneven tag, an inch or three nearer, so close, so far, digest a digestion too distended and bloated, align asymmetry to default, no one's fault, for a destiny chastised, a faultline skyhigh over clouds of certitude - only firmly graceful wings extend in uncertainty, and wayward, from the fluctuating inertia of no other giving than to give, to uplift, level up, equalize to overcome; what is taken is trebled - a reciprocity relinquished and replenished.
Don't you remember the sight You took, absorber and absorber, when gaze was directed at your heart, listener, you tuner, not the romantic pump of a weary beggar, but the obsessive attentiveness of a testing testability, of the lose everything just to prove oneself right, even if it yields forfeiting the means of the means, of the process which is neither fulfilling nor unfulfilling, to gain at last reconciliation for independence.
Oh, you are no forgetter, that is for the neurotic, amnesiac, the time trapped speller of remembered forgetfulness - nay you dexterous, timeless, shifting, fadeless photograph, you do remember how the walls were a textile of colors and patterns, stripes and squares and shapes misshaped, misaligned to texture unfittingly befitting; how the waves of gathering broke through the walls and sound proof barriers and spun the spherical lights to a glow dismembered and churned the facets into a liquid impermeable; or how a fight became panting and a companion became foe, or when yellow medians metamorphosed into intangible shakers and multiples turned into one and one into multiples, or when finally the only branches to reach out and suffocate in their enclosure were rough and hardy, leafless and leaving uncomforted; how to come down or up or over, where is the equal to confide: "you want it to be over, but it won't end, huh" - it is this, soother, construer, delimiter of a trip uncharted and unbanked, the imposed has become bleak, and now to maze into and out of its deadened flamboyance.
You get the picture, you know others better than they know thyself: the day is yours, the night is mine, every shadow and overcast this night walker shades into daybreak, and the soil is ours, where the substrata conflates the suprastrata, and this upper Dawn becomes our heirs.
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PostSubject: Re: Han / The Sigma Thu Jul 02, 2015 8:06 am

Lyssa wrote:
The Achillean Economy.

For the Achillean, one does not hide what is other in one’s breast but speaks forthrightly, expressionally. The nothingness of hidden thoughts is hated just as the gates of Hades are hated. They are of the same stuff so to speak. I do not believe that the exception is to any dissemblance, but to dissemblance and hiddenness as proper modes of conduct, ideals to be achieved. There is in Odysseus the exemplar of the negotiator, not only of persons, but of circumstances. His is a world of objects which must be positioned. For Achilles, the world is a world of forces, and his is a immanence within them, one in which the alliance with others is a bodily constituted bond. The thymos of Achilles is the very substance that is shared between persons. His taken Briseis is his “thumares” (female form of his thymos 9.336). He thymos is poured into by the grieving of those he loves (9.612). Words matter. Riches are not worth a soul (9.401). The weapons at his disposal are merely withdrawal and action, and the power of those he is allied with. The very object-orientation of his counterpart Odysseus is misplaced. Words and weapons are the very stuff of a life."


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At the risk of being accused of corrupting children like I were some Socrates!, Achilles was no "impulsive" hero; his actions were products of heart-felt and brooded over decisions. Emotion is also an intelligence; not always erratic.

Achilles and Odysseus are symbols of spontaneity of the emotional and rational psyche.

Lets not take apart our own heroes just because those like li'l Erik and many like him may construe them in whatever fantastic manner.

Did Plato or Nietzsche have a choice in how their philosophy would be interpreted?

I have already drunk my poison; only a cock is to be sacrificed... to Asclepius.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Han / The Sigma Thu Jul 02, 2015 4:53 pm

I stand corrected and with my hands grasping my cock.


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PostSubject: Re: Han / The Sigma Fri Jul 03, 2015 12:41 pm

Leave your cock and bull alone and grasp me! ; )

"Let the sky fall and we'll stand tall and face it all together.

They can get your name, and your number, but they'll never have your heart."


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Han / The Sigma Sun Jul 05, 2015 6:37 pm

Protraction.

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Nietzsche wrote:
"Delight in blindness. - 'My thoughts', said the wanderer to his shadow, 'should show me where I stand, but they should not betray to me where I am going. I love ignorance of the future and do not want to perish of impatience and premature tasting of things promised." [JW, 287]

Nietzsche wrote:
"The whole surface of consciousness - conscious­ness is a surface - has to be kept free from all of the great imperatives. Be careful even of great words, great attitudes . . . . I have no memory of ever having made an effort-you will not detect any trace of struggle in my life, I am the opposite of a heroic nature. To "will" anything, to "strive" after anything, to have a "goal," a "wish" in mind­ I have never experienced this. Right now I am still looking out over my future-an immense future!-as if it were a calm sea: there is not a ripple of longing. I do not have the slightest wish for anything to be different from how it is; I do not want to become anything other than what I am. But this is how my life has always been."

Nietzsche wrote:
"Much that is vague and resisted shaping has been saved and employed for distant views - it is supposed to beckon towards the remote and immense. In the end, when the work is complete, it becomes clear how it was the force of a single taste that ruled and shaped everything great and small - whether the taste was good or bad means less than one may think; it's enough that it was one taste! It will be the strong and domineering natures who experience their most exquisite pleasure under such coercion, in being bound by but also perfected under their own law..." [JW, 290]


There are two kinds of discontentment - fem. and masculine;

Nietzsche wrote:
"Different forms of dissatisfaction. - The weak and, as it were, feminine discontented types are those who are innovative at making life more beautiful and profound; the strong discontents - the men among them, to stick with the metaphor - are innovative at making it better and safer.
The former show their weakness and femininity by gladly letting themselves be deceived from time to time and occasionally resting content with a bit of intoxication and gushing enthusiasm, though they can never be satisfied entirely and suffer from the incurability of their dissatisfaction; they are also the promoters of all who know how to procure opiates and narcotic consolations, and consequently they resent those who esteem physicians above priests - thus they assure the continuance of real distress! Had there not been a surplus of these discontents in Europe since the middle ages, the celebrated European capacity for constant transformation might never have developed, for the demands of the strong discontents are too crude and basically too undemanding not eventually to be brought to a final rest.

China, for example, is a country where large-scale discontentment and the capacity for change became extinct centuries ago; and in Europe too the socialists, and state idolaters, with their measures for making life better and safer, might easily establish Chinese conditions and a Chinese 'happiness', provided they are first able to extirpate that sicklier, more tender, more feminine discontentment and romanticism that is for the moment still superabundant here. Europe is a patient who owes the utmost gratitude to his incurability and to the perpetual changes in his affliction: these incessantly new conditions, these no less incessantly new dangers, pains, and modes of information have finally generated an intellectual irritability that approximates genius and that is in any case the mother of all genius." [JW, 24]


That is complemented by contentment;

Nietzsche wrote:
"Always at home. - One day we reach our goal - and now we point with pride to the long journeys we took to reach it. In truth we did not notice we were travelling. But we got so far because at each point we believed we were at home." [JW, 253]

In summa, we could say, there needs to be discontentment in the spirit, with contentment in the soul.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Han / The Sigma Fri Jul 24, 2015 12:13 pm

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PostSubject: Re: Han / The Sigma Tue Aug 11, 2015 8:32 am

Another character who embodies this " Han ", this thymotic energy: Rocky Balboa



For those who haven't seen the film, he is 30 something year old boxer living in the slums of Philadelphia.
His boxing career has not turned out great, due to lack of proper management. He has heart, he is pure heart ( thymos ); but he simply lacks the proper training and management. Most people consider him to be a mere bum, they taunt him all the time. He wanders the streets of Philly, melancholic. When he trains, he puts his entire heart, his entire soul into it - all or nothing. When he fights, same thing - he is pure rage, pure thymos.

He is grit incarnate.

The way he boxes is a microcosm of how he approaches Life; never gives up, never surrenders.
He is a protracted fire, a silent rage; when he trains and when he gets inside of the ring, this protracted fire turns into a volcano.

Symbolism:

Apollo, the name of his opponent, represents Apollonian energy; he is more technical and precise in his style of boxing. Rocky represents Dionysus; he is more of an emotion-al boxer; he fights with his rage, his thymos, his heart.

Rock-y...Rock

Rocks are hard, tough - they endure long periods of time.

Rocky endures the punches of life and in the ring with the same toughness and endurance as a rock.

Also, something to do with a continuous battle with the sun ( Apollo ) and a mountain ( Rocky ).

Wargasm:


In this scene, in the first round, after he knocks down Apollo, this is when all his repressed rage comes to the surface:


That thymotic desire to be recognized, to obtain the honor one deserves.
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PostSubject: Re: Han / The Sigma Wed Aug 12, 2015 10:29 am

In the first Rocky film, when Rocky is in the ring against Apollo, he says to him, " C'mon - give me your best, give me your best! ".

All or nothing. 0/100.

When he is in the ring, he isn't, really, fighting Apollo; rather, he is battling against Life itself through Apollo.



" It's not about how hard you can hit; it's about how hard you can get hit and keep moving forward."

- Rocky, Rocky Balboa ( 2006 )



One of my favorite films; it inspired me, when I was 12-13 years old to get into boxing.
I actually got the chance to go to Philadelphia on a field-trip in high-school. We visited the stairs he ran up in the movie. Of course, we all ran up them, like he did. His signature and footprints are engraved at the top.
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PostSubject: Re: Han / The Sigma Wed Aug 12, 2015 11:47 am

Wiki wrote:
Han or Haan is a concept in Korean culture attributed as a unique Korean cultural trait which has resulted from Korea's more frequent exposure to invasions by overwhelming foreign powers. Han denotes a collective feeling of oppression and isolation in the face of insurmountable odds (the overcoming of which is beyond the nation's capabilities on its own). It connotes aspects of lament and unavenged injustice.

The minjung theologian Suh Nam-dong describes han as a "feeling of unresolved resentment against injustices suffered, a sense of helplessness because of the overwhelming odds against one, a feeling of acute pain in one's guts and bowels, making the whole body writhe and squirm, and an obstinate urge to take revenge and to right the wrong—all these combined."

Rocky lives in the ghetto of Philadelphia, struggles to make a living, lives a life of melancholic solitude and is constantly mocked by others, called a " bum ".

In the first film, his loneliness and pain is conveyed. It's a certain kind of sadness, a profound sadness that can be seen in his eyes. A melancholia so cold that it burns, it turns into rage. Rocky is a melancholic figure, but also an angry hero. He has a deep burning desire to show the world that he is no bum, to show all those who ridicule him what he is truly made of.

Han:


He wanders the streets of Philly, saturnine...
He feels the angst of being drowned out, forgotten, thrown into oblivion by a future of poverty and dead-end jobs. Rocky's battle is to stay afloat, to not be crushed by the overwhelming odds against him, to make it out of the dark waters, to climb the mountain of victory and shout, " I did it! I did it! ".



Wiki wrote:
Thumos (also commonly spelled "thymos"; Greek: θυμός) is a Greek word expressing the concept of "spiritedness" (as in "spirited stallion" or "spirited debate"). The word indicates a physical association with breath or blood. The word is also used to express the human desire for recognition.

In Homer's works, thumos was used to denote emotions, desire, or an internal urge. Thumos was a permanent possession of living man, to which his thinking and feeling belonged. When a Homeric hero is under emotional stress he may externalize his thumos, conversing with it or scolding it.


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PostSubject: Re: Han / The Sigma Thu Aug 13, 2015 7:16 pm

Protraction:

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PostSubject: Re: Han / The Sigma Thu Feb 18, 2016 4:41 am

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Intense emotions and feelings have no shape in the [You must be registered and logged in to see this link.] from which they come. Feeling the restriction, of space, of time, of form, a dance with no steps, is letting those emotions take form, their own shape, peculiar to each man, his own unwritten law…
He marks and stamps the shape of his be…ing.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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Lyssa
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PostSubject: Re: Han / The Sigma Tue Sep 27, 2016 6:04 pm

How to understand the Jagged-Edge of Spiritual Protractions, of goals and interactions…


For eg. at 2.53 in the first one, one sees the best coverage of the most adjacent, most closest ball, sometimes needs the longest, and sharpest exile from it to comprehend it/affirm it maximally within one's pocket…
Many pasts need forward attacks, and many futures need side-steps, distractions, detours, and precise stepping backs…






The second trick at 1.30 is like the Xt. utopia of 0 sacrifice, or like the I.E. eagle-dive, a 100...


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: Han / The Sigma Sat Oct 08, 2016 7:53 pm

In reference to [You must be registered and logged in to see this link.],




The clarifying of perception first requires a zoning.

Zeus sends across two eagles to find the centre/navel of the world, and they meet at Delphi.

Likewise, the bearing and then the crossing of the arms at the start is finding the Central Axis, letting the body move with the help of the sub-conscious than utilizing the muscles.
Constant practice shows the lag of where 'you' think your pivot is, and where it actually is.
The stance obtained here is the little seed upon which the entirety of your fight and fighting style rests.
The Little Idea is a Resolve you carry,
out of the dojo and into your daily life. The stance of response to everything.


Quote :
Siu Lim Tao / The Little Idea.

"We must relax until the last moment and only then release the power, correct release of energy by only tensing at the end of a technique."


Compare:

Building homes on Vesuvius.

Quote :
Brink-manship.

"Associated with the policies advocated by John Foster Dulles (1888-1959), U.S. Secretary of State 1953-1959. The word springs from Dulles' philosophy as outlined in a magazine interview [with Time-Life Washington bureau chief James Shepley] early 1956:

"The ability to get to the verge without getting into the war is the necessary art. If you cannot master it, you inevitably get into war. If you try to run away from it, if you are scared to go to the brink, you are lost."

The quote was widely criticized by the Eisenhower Administration's opponents, and the first attested use of brinkmanship seems to have been in such a context, a few weeks after the magazine appeared, by Democratic presidential candidate Adlai Stevenson criticizing Dulles for "boasting of his brinkmanship, ... the art of bringing us to the edge of the nuclear abyss."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Han / The Sigma Sat Oct 22, 2016 4:19 pm

Quote :
"Erasmus was a good friend of More, with whom he shared a taste for dry humor and other intellectual pursuits. The title "Morias Encomium" can also be read as meaning "In praise of More". The double or triple meanings go on throughout the text.

The essay is filled with classical allusions delivered in a style typical of the learned humanists of the Renaissance. Folly parades as a goddess, offspring of Plutus, the god of wealth and a nymph, Freshness. She was nursed by two other nymphs, Inebriation and Ignorance. Her faithful companions include Philautia (self-love), Kolakia (flattery), Lethe (forgetfulness), Misoponia (laziness), Hedone (pleasure), Anoia (dementia), Tryphe (wantonness), and two gods, Komos (intemperance) and Nigretos Hypnos (heavy sleep). Folly praises herself endlessly, arguing that life would be dull and distasteful without her. Of earthly existence, Folly pompously states, "you'll find nothing frolic or fortunate that it owes not to me."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Han / The Sigma Sun Oct 23, 2016 5:59 am

Be easei ..

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PostSubject: Re: Han / The Sigma Sat Dec 10, 2016 12:39 pm

Lyssa wrote:
A clip from Pirates of the Carribean. They are at the world's end and the sun is setting and nothing's there, but the map says that is where the sun is rising, and up is down... so they rock the ship and go down... right to the bottom of the world and at a certain point, something
clicks and the horizon changes and the buyoncy pushes the ship upwards to the other side of the horizon where the sun is rising...
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Han is such a psychic point, where you suffer so much in the down-going, and if you could endure that suffering, that protraction, without breaking off or retreating, if you manage to stay on the Wargasm, the same threatening to drown you would be the same one lifting you up to a diff. shore:

Nietzsche wrote:
"The intellectual haughtiness and loathing of every man who has suffered deeply--it almost determines the order of rank HOW deeply men can suffer--the chilling certainty, with which he is thoroughly imbued and coloured, that by virtue of his suffering he KNOWS MORE than the shrewdest and wisest can ever know, that he has been familiar with, and "at home" in, many distant, dreadful worlds of which "YOU know nothing"!--this silent intellectual haughtiness of the sufferer, this pride of the elect of knowledge, of the "initiated," of the almost sacrificed, finds all forms of disguise necessary to protect itself from contact with officious and sympathizing hands, and in general from all that is not its equal in suffering. [BGE, 270]





On the other side, Dreams are perhaps forgotten memories...


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: Han / The Sigma Tue May 09, 2017 6:09 pm

Even if its a 5-minute window, it is about being All-In in those 5 mins.
Spiritual intensities take the form(at) of Commitments.

"In that 5 min. window, I'm all yours" goes the dialogue...

This is a sigma-ideal.



Quote :
It wasn't the lights and sights of the city
It wasn't the storms across the world
It wasn't any place I have been to
It wasn't any sound I have heard

In fact it was you on my mind
In fact it was you all the time

It wasn't the girl who said she loved me
It wasn't any secret I've been told
It wasn't any dream I can remember
It wasn't anything like that at all

In fact it was you on my mind
In fact it was you all the time

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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