In my opinion, the key takeaway here is in the "if." Specifically, "if" (and, practically speaking, only if) such simulations are indeed not only possIn my opinion, the key takeaway here is in the "if." Specifically, "if" (and, practically speaking, only if) such simulations are indeed not only possible, but possible and likely to be run in significant numbers, then and only then does it perhaps become useful to conclude that we are almost certainly living in such a simulation. The odds seem low to me.
Also, as has been noted elsewhere, "Simulation Theory is just Creationism for atheists."...more
It is one thing (and generally not healthy for your ego) to believe your own press. It is rather another thing to write your own press, and then to beIt is one thing (and generally not healthy for your ego) to believe your own press. It is rather another thing to write your own press, and then to believe it. This may result in a morbid case of Main Character Syndrome�, even when it does not also result in outright insanity or being entirely wrong about whatever topic provided the circle from which your many tangents spin off into infinity. That circle may nevertheless remain interesting and entertaining, as here, even if 10% of the provided citations no longer exist or do not in any way support the assertions for which they are provided, and another 6% are the author's own press releases—not exactly a "reliable source" as Wikipedia would put it....more
For as brief as it is, this article—originally published in the first issue of Volume 21 of ARIES–Journal for the Study of Western Esotericism (For as brief as it is, this article—originally published in the first issue of Volume 21 of ARIES–Journal for the Study of Western Esotericism ()—is an excellent introduction, from an academic (etic) perspective, to Crowley's life and thought, specifically regarding the idea of "God" but also generally in regard to his system of magick as a religious endeavor, and as a reaction to his religious upbringing. For those who are inclined to dig more deeply into the dirt packed among the roots, there is also a link in the footnotes to a website that archives many of his father's works as an active evangelist for "the Exclusive Brethren sect of the Plymouth Brethren," in addition to a fairly extensive closing bibliography of primary sources and later academic analyses. And for those who cannot afford Brill prices, the paper is freely downloadable from the author's account on Academia(dot)edu as a ....more
A good, if not especially deep, analysis of the history of Liber XV and its first translation, including a good few historical notes of which I was prA good, if not especially deep, analysis of the history of Liber XV and its first translation, including a good few historical notes of which I was previously unaware....more
As has been noted by other reviewers, this is a translation of the ⲹṃdԾdzԲūٰ, a formative text of the Mahāyāna Yogācāra school of BuddhAs has been noted by other reviewers, this is a translation of the ⲹṃdԾdzԲūٰ, a formative text of the Mahāyāna Yogācāra school of Buddhist philosophy and praxis.
What it is not is a book about Buddhist—as opposed to Hindu or Vedic—yoga in the sense of āsana and physical exercises. This is the "yoga" of the mind, not so much of the body, so if you're looking for postures, stretches, or anything that smacks of a workout regimen, look elsewhere. Rather a bit of false advertising in my opinion, but the old saw about judging books by covers should have been enough of a warning.
In any case, this is quite a serviceable starting point for the aspect of Buddhadharma that begins the "third-turning" of the wheel, though without getting into the truly esoteric aspects of tantra. It is in places abstruse and abstract, but it does not go so far as "taking the poisons as the path" or other such developments in Vajrayana praxis. It does, however, introduce the philosophical positions that form a necessary underpinning for such development, as later modified, expanded, and refined by the madhyamaka systems.
As usual, Cleary provides a clear and readable, if idiosyncratic, translation, more geared (in my opinion) to the newcomer than to the veteran reader of Buddhist philosophy. There is precious little of Sanskrit remaining in the text, and even use of the glossary left me wondering at times what original term of art was meant to underlie his colorful terminology. For example, you will not read about "Bodhisattvas" here, at least not in such terms. Instead, you will find copious reference to "enlightening beings," which—while not wrong—I certainly found� curious. And a bit awkward.
Thus, for the reader who has no Sanskrit, they are likely to have no problems here, aside from the difficulty of some of the more subtle points being made regarding "essencelessness" and the like. The reader who does have some Sanskrit, and particularly those who prefer common technical terms to be left untranslated, may want to keep some references close at hand. It sure would be nice if there was an online resource for cross-indexing various translators attempts to render these often highly technical terms into English. The closest I am aware of is the THL tool, but that is focused on Tibetan and doesn't help very much with the underlying Sanskrit unless the Tibetan version is available, which is not the case here....more
This reads like it was intended as an overview for, like, high-school history teachers or something: while it goes into some depth on the relative peoThis reads like it was intended as an overview for, like, high-school history teachers or something: while it goes into some depth on the relative people and events, it also felt like it presumed knowledge of the era that I didn't have, and had been hoping to acquire here. While I do now feel better informed about this influential period, I still don't feel like I understand how and why its influence is so often cited as the first step on the road to Modernism. That said, I do feel like I have a better grip on how and why virtually every "revolution" essentially failed—rather like an "Arab spring" for continental Europe—and that, at least, was my primary aim....more
Fairly typical example of modern namthar literature (i.e., not a hagiographic catalog of miracles that strain credibility). Likely only of interest toFairly typical example of modern namthar literature (i.e., not a hagiographic catalog of miracles that strain credibility). Likely only of interest to people who met him, his students, etc....more
This was great: SF with a similar central conceit to Zelazny'sLord of Light and Creatures of Light and Darkness, with a somewhat darker voiceThis was great: SF with a similar central conceit to Zelazny'sLord of Light and Creatures of Light and Darkness, with a somewhat darker voice and less of a coherent pantheon. Also, less philosophy and more plot, which made it considerably less quotable, but no less enjoyable for me. As with the handful of other LEM books I've read, this is decidedly NOT "hard SF." In fact, what really puts it in the SF camp at all is its interplanetary setting, though the vast bulk of the action takes place on a single world that is rather unique in my experience of the genre, the enigmas of which put me in mind of The Mote in God's Eye more than once, without being derivative of it.
In short, if you are looking for more god-like beings set in a galactic empire over a period of multiple human lifetimes, you need look no further until you come, all too soon, to the end of this one....more
As soon as it's pointed out, it's obvious, isn't it? Of course these shows are drawing on slave narratives, and of course they are (ahem) white washinAs soon as it's pointed out, it's obvious, isn't it? Of course these shows are drawing on slave narratives, and of course they are (ahem) white washing them. A few of the arguments here strike me as weakened by cherry picking (and fewer still by the fact this article is kinda old and perhaps some legitimate critiques were taken into account when writing seasons that have since aired), but the core charge of appropriation stands.
On the other hand, however, such appropriation—when done deliberately and carefully—seems like a viable means for delivering slave narrative by stealth to segments of the dominant population of pop-culture consumers who may not be ready to receive it unadulterated, and who even would avoid any such thing. That potential moment of realization, of shoe-on-the-other-foot shock to realize, following extensive protagonist identification, "OMG, not only could that have been me, but it was, in fact, all of these other people I so frequently ignore and disdain!" may well make the transgression more valuable than it is simultaneously harmful.
Loading...
