Power of Nil

Buddhism is to Hinduism what Judaism is to Hellenism: its nullification.

What nihilism is to realism.

Power of Nil
Whether is be positive nihilism or pure nihilism.

This is how it works.
You discredit every theory that challenges your absolutism, believing that if you discredit, you cast doubt, on all theories that your own absurdity will be validated.

Nihilists can't justify their beliefs without exposing their motives, so instead they refuse to define their terminology, or refuse to even attempt to justify - let alone prove - their own convictions, intuitively knowing how absurd they are.
All they are left with is linguistic undermining; subverting.

Yet...let take the nihilistic positive nihilistic belief in a one-god.
They can't prove it, they can;'t even offer rational arguments without revealing their emotional motives...so instead they they to discredit all cosmological alternatives.
In their desperate minds this suffices to lend credence to whatever ridiculous beliefs they've surrendered to, helping them cope with a world they cannot accept nor tolerate.

All part of the TRANS psychosis - mind/body dissonance, leaning towards the mind, rejecting the physical, because in the mind is the only place the absolute can ever exist as a vague, obscure, abstraction.
They desperately need to transcend the corporeal, the tangible, the physical, their mortal coil, their race and/or sex/gender.
They want to become "spirits" disentangled from the physical - eternal, divine - pure idea....purified.
Saved.

Nihilism creates extremes. Thus, even an awareness of it, will not prompt a drive to overcome it, but only evoke a reaction to it. "Love", is such a reaction. The "correction to suffering" or its 'solution', in this context of the extreme. The utopian element still lingers, still undermines the awareness.

But becoming self-aware of why one has the reaction at all, is an even wiser and higher awareness that few will cultivate.

Nihilists want to abstract every concept that psychologically bothers them.
Converting it to pure abstraction - existing only in the mind - they can then nullify it mentally.
So, nihilism, as I've said, is entirely linguistic.
Language is the only way the abstract can be externalized, through representation.

Examples;
God....for nihilists the concept becomes metaphysical, not physical; an idea, an abstraction, representing an ideal.
Heathens begin with the act....the observable. For them god is a natural force all can experience.

Another example is free-will.
The ideal of 'freedom' becomes metaphysical or an absolute....and since there are no absolutes - no immutable indivisible singularities - freedom can be absolutely negated.
But freedom simply describes a relationship, measuring power.
I am as free as my organic energies allow me to be.
Used in conjunction with will it describes the will's power to overcome resistance - measurable.
There is no absolute freedom; no omnipotent will.

What happens when nihilism becomes ingrained deep enough into consciousness, that not even the belief in oneself holds anymore weight. An overbrimming of weakness, cynicism, pessimism, flows back into the void where it came and one feels that all too familiar comfort once again. A return to the womb.

So feeble and indoctrinated that when faced with the dilemma, trust the ideology or oneself, they choose the ideology.
Anything to preserve certainty, and innocence, and if possible, eternity.
So desperate that when the absolute one is prono8unced "dead" - debunked - they turn to the absolute nil as the only remaining certainty and absolution.

Recovering Abrahamics that remain in a state of convalescence until the only true pharmakon for what ails them - according to Socrates, at least - comes to "heal them finally and forever.

Quote :

When you die, do you get the ultimate healing? Well, yes. It’s a wonderful thing.

Psalm 116:15 wrote:

Precious in the sight of the Lord is the death of his saints,

I believe the Bible tells us that at the death of one of God’s people, there is an angel or are angels that escort them to heaven.

To live with such calming certainty....prolonging, life - ironically - while you long for death.
Blissful are the blind....and do not animals live calmer, more honest lives of certainty and Dionysian abandonment?
Only manimals must live in self-deciet to enjoy the benefits that cope with self-consciousness.
Most have so little to cope with, as they are already manimals. For them self-deciet is not so severe, having very little self-awarness to deal with.
Devolution...

All they know is destruction - annihilation. They create nothing other than repeat conventions, perpetuating models, remaining loyal to recipes and construction manuals to construct the same things they, eventually, despise and want to tear down because none of it is their own, none of it can they appreciate, other than their destruction.
Resentiment, Nietzsche called it...vengeance of an inherited impoverishment desiring to destroy it all so that their shame can be buried in complexity....chaos, as they like to believe it is - an occult order from where they might arise, like a phoenix, as something proud of its destruction.

They worship change, as if it requires belief to continue. They consider it 'divine' because they hope change will bring them up when everything has been torn down. A secret hope they cannot admit, fearing they may jinx it, exposing their superstitious evolution from anthropomorphism, and obviousness, towards abstraction, and obscurantism.

Inverting power of the nil:
Ignorance is a deeper kind of omniscience.
Impotence is a higher kind of omnipotence.
No being is hidden.
Exploiting powerlessness is power.
Ugliness is a concealed kind of beauty.

The absent absolute means, all is equally possible.
Ignorance is bliss; and a secret kind of gnosis.

Missing singularity, becomes absolute nil.

No one better than a miserable self-hating wretch to diagnose and elucidate such insights.

Emil Cioran wrote:

On Civilizational Decadence

A civilization begins to decline the moment Life becomes its sole
obsession. Epochs of apogee cultivate values for their own sake: life is
only a means of realizing them; the individual is not aware of living, he
lives—happy slave of the forms he engenders, tends, and idolizes.
Affectivity dominates and fills him. No creation without the resources of
“feeling,” which are limited; yet for the man who experiences only their
wealth, they seem inexhaustible: this illusion produces history. In
decadence, affective drying-up permits only two modalities of feeling and
understanding: sensation and idea. Now, it is by affectivity that we
participate in the world of values, that we project a vitality into categories
and norms. The activity of a productive civilization consists in drawing
ideas out of their abstract nothingness, in transforming concepts into
myths. The transition from the anonymous individual to the conscious
individual has not yet been made; yet it is inevitable. Measure it: in
Greece, from Homer to the sophists; in Rome, from the austere old
Republic to the “wisdoms” of the Empire; in the modern world, from the
cathedrals to eighteenth-century lace.

A nation cannot create indefinitely. It is oiled upon to give expression
and meaning to a sum of values which are exhausted with the soul which
has begotten them. The citizen wakens from a productive hypnosis; the
reign of lucidity begins; the masses wield no more than empty categories.
Myths turn back into concepts: that is decadence. And the consequences
make themselves felt: the individual wants to live, he converts life into
finality, he elevates himself to the rank of a minor exception. The ledger of
these exceptions, constituting the deficit of a civilization, prefigures its
effacement.

Everyone achieves delicacy—but is it not the radiant stupidity of the
dolts which accomplishes the work of the great periods?
According to Montesquieu, at the end of the Empire the Roman army
consisted entirely of cavalry. But he neglects to supply us with the reason
for this. Imagine the legionary saturated with glory, wealth, and
debauchery after having traversed countless lands and having lost his faith
and his force on contact with so many temples and vices—imagine such a
man on foot! He has conquered the world as an infantryman; he will lose it
on horseback. Indolence invariably reveals a physiological incapacity to
adhere any longer to the myths of the City. The emancipated soldier and
the lucid citizen succumb to the barbarian. The discovery of Life
annihilates life.

When an entire nation, at various levels, is in search of rare sensations,
when, by the subtleties of taste, it complicates its reflexes, it has acceded
to a fatal pitch of superiority. Decadence is merely instinct gone impure
under the action of consciousness. Hence we cannot overestimate the
importance of gastronomy in the existence of a collectivity. The conscious
act of eating is an Alexandrian phenomenon; barbarism feeds. Intellectual
and religious eclecticism, sensual ingenuity, aestheticism, and the learned
obsession of good living are the various signs of one and the same form of
mind. When Gabius Apicius explored the African coast for lobsters,
without settling anywhere because he found none to his taste, he was a
contemporary of the uneasy souls who worshipped the host of alien gods
without finding satisfaction or rest among them. Rare sensations —
diverse deities, parallel fruits of the same dryness, of the same curiosity
without inner resources. Christianity appeared: a single God—and fasting.
And an age of triviality and the Sublime began. . . .

In civilizations on the wane, twilight is the sign of a noble punishment.
What ecstasy of irony they must experience upon seeing themselves
excluded from Becoming, after having established for centuries the norms
of power and the criteria of taste! With each of them, a whole world goes
out. Sensations of the last Greek, the last Roman! Who can keep from
falling in love with the great sunsets? The charm of agony surrounding a
civilization, after it has confronted every problem and marvelously warped
them, offers more seductions than the inviolate ignorance by which that
civilization began.

Each civilization represents an answer to the questions the universe
proposes; but the mystery remains intact; new civilizations, with new
curiosities, will come to try their luck, quite as vainly, each of them being
merely a system of mistakes. . . .
At the apogee, we beget values; at twilight, worn and defeated, we
abolish them. Fascination of decadence—of the ages when the truths have
no further life . . . when they pile up like skeletons in the desiccated,
pensive soul, in the boneyard of dreams. . . .

How dear to me that Alexandrian philosopher named Olimpius, who
hearing a voice singing the Hallelujah in the Serapion, went into exile
forever! This was toward the end of the fourth century; already the
lugubrious stupidity of the Cross was casting its shadows across the Mind.
Around the same period, Palladas the grammarian could write: “We
Greeks are no more than ashes today. Our hopes are buried like those of
the dead.” And this is true for all intellects of that time.
Vainly a Celsus, a Porphyry, a Julian the Apostate strives to halt the
invasion of that nebulous Sublime which overflows the catacombs: the
apostles have left their stigmata in men’s souls and multiplied their
ravages in the cities. The age of the great Ugliness begins; hysteria
without quality spreads over the world. Saint Paul—the most considerable
vote-canvasser of all time—has made his tours, infesting the clarity of the
ancient twilight with his epistles. An epileptic triumphs over five centuries
of philosophy! Reason is confiscated by the fathers of the Church!
And if I were to look for the most mortifying date for the mind’s pride,
if I were to scan the inventory of intolerances, I would find nothing
comparable to the year 529, when, following Justinian’s decree, the School
of Athens was closed. The right to decadence being officially suppressed,
to believe became an obligation. . . . This is the most painful moment in
the history of Doubt.

A nation dies when it no longer has the strength to invent new gods,
new myths, new absurdities; its idols blur and vanish; it seeks them
elsewhere, and feels alone before unknown monsters. This too is
decadence. But if one of these monsters prevails, another world sets itself
in motion, crude, dim, intolerant, until it exhausts its god and emancipates
itself from him; for man is free—and sterile—only in the interval when
the gods die; slave—and creative—only in the interval when, as tyrants,
they flourish.

To meditate upon one’s sensations—to know one is eating—is an
accession of consciousness by which an elementary action transcends its
immediate goal. Alongside intellectual disgust develops another, deeper
and more dangerous: emanating from the viscera, it ends at the severest
form of nihilism, the nihilism of repletion. The bitterest considerations
cannot compare, in their effects, with the vision following an opulent
banquet. Every meal which exceeds, in time, a few minutes and, in dishes,
the necessities disintegrates our certitudes. Culinary abuse and satiety
destroyed the Empire more pitilessly than the Oriental sects and the ill assimilated
Greek doctrines. We experience an authentic shudder of
skepticism only around a copious table. The Kingdom of Heaven must
have represented a temptation after such excesses or a deliciously perverse
surprise in the monotony of digestion. Hunger seeks a way to salvation in
religion; satiety, a poison. To be “saved” by viruses, and, in the
indiscrimination of prayers and vices, to flee the world and wallow in it by
the same action . . . that is indeed the apex of acrimony and of
Alexandrianism.

There is a plenitude of decline in every overripe civilization. Instincts
slacken; pleasures dilate and no longer correspond to their biological
function; the voluptuous becomes an end in itself, its prolongation an art,
the avoidance of orgasm a technique, sexuality a science. Methods and
literary inspirations to multiply the channels of desire, the imagination
tormented in order to diversify the preliminaries of release, the mind itself
involved in a realm alien to its nature and over which it should have no
purchase—all so many symptoms of the impoverishment of the blood and
the morbid intellectualization of the flesh. Love conceived as a ritual
makes the intelligence sovereign in the empire of stupidity. Our
automatisms suffer for it; shackled, they lose that impatience to let loose
an inadmissible contortion; the nerves become the theater of lucid
discomforts and shudders, sensation in short extends beyond its crude
duration thanks to the skill of two torturers of studied voluptuousness.
They are the individual who deceives the species and the blood too tepid to
stun the mind, the blood chilled and thinned by ideas, the rational blood. .

Instincts eroded by conversation.

Nothing monumental has ever emerged from dialogue, nothing
explosive, nothing “great.” If humanity had not indulged in discussing its
own strength, it would never have exceeded Homer’s vision, and his
models. But dialectics, ravaging the spontaneity of reflexes and the spirit
of myths, has reduced the hero to a tottering example. Today’s Achilles has
more than a heel to worry about. . . . Vulnerability, once partial and of no
consequence, has become the accursed privilege, the essence of each
being. Consciousness has made its way everywhere, residing in the very
marrow of our bones; hence man no longer lives in existence, but in the
theory of existence. . . .

The clear-sighted person who understands himself, explains himself,
justifies himself, and dominates his actions will never make a memorable
gesture. Psychology is the hero’s grave. The millennia of religion and
reasoning have weakened muscles, decisions, and the impulse of risk. How
keep from scorning the enterprises of glory? Every act over which the
mind’s luminous malediction fails to preside represents a vestige of
ancestral stupidity. Ideologies were invented only to give a luster to the
leftover barbarism which has survived down through the ages, to cover up
the murderous tendencies common to all men. Today we kill in the name
of something; we no longer dare do so spontaneously; so that the very
executioners must invoke motives, and, heroism being obsolete, the man
who is tempted by it solves a problem more than he performs a sacrifice.
Abstraction has insinuated itself into life—and into death; the
“complexes” seize great and small alike. From the Iliad to psychopathobgy
—there you have all of human history.

When a nation no longer has any prejudice in its blood, its sole
resource remains its will to disintegrate. Imitating music, that discipline
of dissolution, it makes its farewells to the passions, to lyric waste, to
sentimentality, to blindness. Henceforth it can no longer worship without
irony: the sense of distances will be its lot forever.
Prejudice is an organic truth, false in itself but accumulated by
generations and transmitted: we cannot rid ourselves of it with impunity.
The nation that renounces it heedlessly will then renounce itself until it
has nothing left to give up. The duration of a collectivity and its
consistency coincide with the duration and consistency of its prejudices.
The Oriental nations owe their everlastingness to their loyalty to
themselves: having failed to “develop,” they have not betrayed
themselves; and they have not lived in the sense in which life is conceived
by civilizations on the run, the only ones history is concerned with; for
history, discipline of dawns and of gasping deathbeds—history is a novel
laying claim to rigor and which draws its substance from the archives of
the blood. . . .

Alexandrianism is a period of skilful negations, a style of in-utility and
refusal, a display of erudition and sarcasm above the confusion of values
and beliefs. Its ideal space would be at the intersection of Hellas and
bygone Paris, the meeting place of the agora and the salon. A civilization
evolves from agriculture to paradox. Between these two extremes unfolds
the combat of barbarism and neurosis; from it results the unstable
equilibrium of creative epochs. This combat is approaching its close: all
horizons are opening without any being able to excite an exhausted and
disabused curiosity. It is then up to the enlightened individual to flourish
in the void—up to the intellectual vampire to slake his thirst on the
vitiated blood of civilizations.

The mistake of those who apprehend decadence is to try to oppose it
whereas it must be encouraged: by developing it exhausts itself and
permits the advent of other forms. The true harbinger is not the man who
offers a system when no one wants it, but rather the man who precipitates
Chaos, its agent and incense-bearer.

Decadence is first manifest in
the arts; “civilization” survives their decomposition a certain time Such
will be man’s case: he will continue his exploits, but his spiritual resources
will have dried up, as will his freshness of inspiration The thirst for power
and domination has taken over too much of his soul: when he is master of
all, he will be none the more so of his owe end. Not yet being the
possessor of all the means to destroy and to destroy himself, he will not
perish forthwith; but it is indubitable that he will create for himself an
instrument of total annihilation before discovering a panacea, which
moreover does not appear to be one of nature’s possibilities. He will
annihilate himself as a creator—are we to conclude that all men will
vanish from the earth? We must not look at the situation through rose-colored
glasses. A good proportion, the survivors, will linger on, a race of
subhumans, gate-crashers of the apocalypse . .

There is no beginning and no end, because none is in evidence...anywhere.
Both concepts contradict experienced existence which only testifies to continuous change, i.e., rearrangements, resynthesized patterns.

Nil, properly understood is no-thing - implying a 'thing' which properly understood means interpreted pattern, i.e., presence translated into appearance, in accordance with evolved methods of abstraction facilitating survival and reproduction.
Nothing is chaos, where conscious - ordering organism - cannot find patterns to interpret, experiencing this absence as a void, blackness, emptiness, darkness...
The source of its greatest anxiety - expected when considering the fact that life is ordering, dependent on order, perceiving only order. For organisms all is order, because this is all it needs to perceive to survive.

There si no emptiness, no void....all is energy - existence is interactive, since even chaotic energies interact.
Interaction is what we call causality, separated temporally into a sequence - cause and then effect, which then becomes the cause of a future effect.
Cause refers to past - effect to present or future.
Effect is presence.

The nil is powerful only because it is an absence the mind can project anything into. for the subjective dullard, nil is an open filed of possibilities, where anything and everything is possible, since there is no order, no probability, to limit the possible.
Probability is a limitation of possibilities.

Mortality, death, is the deepest sensation that nature gives. Without any biological foundation to a past, a genetic identity, or spiritual constitution derived from the cultural wisdom one's past represents, than all that is left is a void to fill with artificial instruments you believe will help you affirm a life you never had in the face of death. Nothing to reflect back into the world, nothing to leave behind other than a desperate last ditch effort to hold onto a delusional hope that life for you might still be possible,  in the form of silicon or digitalized space.

And death continues its sauntering yet inevitable approach. The anxiety, begins to show in quivering hands, jerky movements,  urgency.

: Schwab’s tone has changed of recent. A deep panic is setting in that the world isn’t going to adhere to his WEF strategic map, that he won’t be able remake the world into a globalist utopia… [You must be registered and logged in to see this link.]

— Patrick Henningsen (@21WIRE) [You must be registered and logged in to see this link.]

ILP Peacegirl wrote:

This discussion is the most important in all of philosophy, although ego could be ruining it for everyone. That’s how destructive ego can be. Peace on earth is possible because of the truth that we have no free will, which is the golden ticket to peace, something we never imagined in our wildest dreams could be possible let alone actually become a reality!

This is why i point out that their self-aggrandizing attachments to science and academia only mask their delusions and insanity. This is what they are underneath the intellectual facades. Infantile addled minds longing for an end to their suffering and uncertainty, yearning for a utopian absolute. Having no choice, means not only exempting them from responsibility, but assuring them that the uncertainty of their actions is resolved in a God-like consciousness, material force, that will account for and care for their actions. This removes the anxiety that comes with taking stock of them. The unknown, the uncertainty of how ones actions and choices will play out, terrifies them because of how weak they are, knowing what kind of consequences occurred from their actions in the past. They cannot handle the consequences of themselves. They need a divine mediator to direct them, and most importantly, they need a collective consciousness. Like the transgender hysterics, they need others to follow along with their delusions, otherwise it can not work, they cannot be real. Only through others, their approval and agreement, can this utopia be possible.

Binary, from positive to negative nihilism.
From absolute one to absolute nil.

Ego is central.
The left - pure negative nihilism- wants to negate the self, immersing itself in a universal (god) or humanity. Inter-subjectivity. World creation is collective.
The right - positive nihilism - wants to make ego a god. Subjectivity. Ego creator of worlds - others will be forced/seduced/bribed into my world.

It's not supposed to matter.

Nature is being denied out of existence. Only the ideology, the abstract construct dictates what is real. If your skin pigmentation is dark, or you have an orifice between your legs that automatically makes you high IQ, skilled, capable, talented, brilliant. Just watch Hollywood movies. They tell you the truth about this reality. So many minorities and women in thier movies who are brilliant and special. Let Hollywood be your history books, and your science books.

How many people are actually good at their job? Zero.

None of this shit matters. [You must be registered and logged in to see this link.]

— Hodgetwins (@hodgetwins) [You must be registered and logged in to see this link.]

The collective herd consciousness, and its semiotics, assumes the role of reality when one separates from objectivity, and loses themselves entirely in its subjectivity. Unable to detach themselves from the inanity, the mindlessness of what the collective represents, all its distorted abstract signs and symbols, its chaos, they begin to believe this artificial enclosure is all there is and there is no hope. They live inside their heads. The idea, the symbol, the dream, and its ephemerality becomes the standard to measure existence. A mind connected, immersed, into the natural world, the real world, has no nihilistic qualms, because nature allows no time for this self-destructive psychological existential bullshit.

As [You must be registered and logged in to see this link.] says...
To offer nothing, but only to negate.
To undermine, subvert, so as to create desperation....offering nothing, risking nothing, saying nothing....
Taking advantage of desperation.

Gnosticism....Kabbalism....Postmodernism....Wokism....

Desperate Degenerates.

The absence of absolutes, experienced as a lack of complete, total knowledge and understanding, i.e., omniscience, is always used, by desperate degenerates, of their own self-serving, self-comforting delusions.
Even the possibility of omnipotence, omniscience and the existence of an immutable, indivisible 'think,' can be justified by their absence.

A beyond space/time Platonic realm, i.e., paradise, where perfection exists, is converted to an imminent future that never materializes, allowing hope and utopian perfections to be eternally postponed in some futuristic Platonic realm that remains unblemished by existence.
In both cases the non-existent is projected in some nether world, allowing the experienced present to become its evil, imperfect, blemished antithesis.
Acts are evil compared to the purity of thought, always claiming to be well-meaning and unprejudiced.
Separating words/symbols from actions is a method of purification, expressing defensive denial.
As such, the perceived act of will, i.e., choice, is disconnected from the noetic absoluteness of free-will.
Nothing existing can ever match the absoluteness and purity of the idealized concept, using the absence of absolutes to become a justification for the existence of absolutes, even if as an absolute negation, and dismissal.

They worship nil because they are still trapped in the Abrahamic binary.
They believe that the announced ‘death of god’ is the end of the concept of ‘god’ – representing the absolute; without Abraham’s one-god there is no more god. The ‘death of god’ is the death of authoritarian, totalitarian, absolutism.
These dim-wits believe that with the end of this Abrahamic absolutism, along with its ethical rules, that they are now free to think and do whatever they want. This is how idiotic they are. This is how trapped within the Abrahamic paradigm they remain. They want to believe that atheism, and the debunking of the biblical absolute, means that any possibility is as good as any other; they think that without omniscience, omnipotence, certainty based on divine authority, that there are no more rules of conduct, and no consequences, since they associate consequences with society, a collective disapproval – ethics; this is how brainwashed they were, are, and will remain. As if, consequences can only come from a conscious agency.
The nihilistic inversions of Abrahamism follows through to, progresses towards their ‘secular mindsets.’ As if, before Abrahamism, or man, set them in stone, there were no rules of conduct. It was “anything goes” and nobody ever suffered any negative consequences and no shame; nobody to hold them formally accountable, no guilt, so there was nothing preventing individuals from doing and thinking whatever they fuckin' desired. This is how stupid these people are.
With the absence of an absolute authority, law giver, totalitarian punisher, there are no rules at all.
They worship nothingness because they believe that there they can finally be free.
The absence of an absolute is, in their minds, a ticket out of incarceration, and many of them deny free-will, to boot. Can you imagine the idiocy here?
What they reject are earthly authorities… like the Jews….like Protestants – like all Americanised minds. Their god is neither good nor evil, or both, like with the Jews. Christians and Muslims believe in one side, a benevolent pure good god, but the Jews have a hermaphrodite demiurge as their deity. It’s both good & evil, both male & female; both & neither, simultaneously.
While they are restrained by god’s goodness, god's absolute order, like naïve dolts, the Jews laugh, since they believe in the complete Demiurge that has chosen them to reveal its evil side through them. They aren’t guilty, you see, since they were ‘chosen’ to act on the Demiurge's behalf – they don’t choose they were chosen! It’s not them who are killing, and exploiting, and lying, it’s this divine power acting through them. How convenient, no?
Modern/Postmodern zombies are now awakening – remember, all is inverted in nihilism, so ‘awakening means going to sleep – to this liberating ‘truth.’
No absolute truth means on guilt, no shame, no right from wrong. This is what they think, because this is what they were cultivated to think… and it feels good so they accept it. If it feels good it is true; if it feels bad, it is false.