Epistemology

Eudaimonian Epistemology

Classification Δ (1st Tier)

What is in the best interests of the Eudaimonian is not inimical to an antinomian. However, when those who are not Eudaimonian attempt to gain the knowledge of the Eudaimonian its value is diminished. There are those who share the predisposition to be Eudaimonian and those who do not. The elite accept the principle of ORIANO, but the majority who serve the few do not.

Our lives are sustained by the values we create, whilst our practical work produces the fundamentals of knowledge. The individual can understand Neurosophy theoretically but to understand Neurosophy empirically the individual must use it practically. Otherwise, there would be no acquisition of value from potential knowledge.

We cast out all forms of accusation from our minds. The non-Eudaimonian may threaten the objective person of the Eudaimonian in what we would call a territorial passion.

(We bear the nucleus of the next world organization.)

(Information controls the material world by assuming a connection between the internal system of intellectual order and the external system of material order, viz-a-viz, action. The intellectual order controls the cosmos through ritual and the application of sacred geometry.)

What is knowledge? How do we know? How do we know we know? How does it relate to the world outside? Who controls knowledge? Who has it and who does not? What is it worth? How do we talk about it? Concrete units of knowledge that number an endless amount subsume concepts whose form we measure individually, omitting units mentally, which creates a new similarity, integrated differences, similarities even in existences, differences of selective focus.

The need for a suitable environment shapes us; to enable us to shape our environment we need to conceptualize.

A life enabled by values that are objective leads to achievement and a way to encounter existence by altering our means of thought and through these levels of perception we are able to go beyond conventional knowledge and command power itself. Life is advanced by values of achievement and abilities of personal strength. Be strong! Have character. Life is advanced by means of vital relationships and knowledge is increased by seeking to know what one does and integrating that with what one is. This world is understood through the expansion of experience. Expand experience and broaden the horizon of the world. Life can be advanced through the establishment of effective foundations, foundations that are predicated on emotions related to action conjoined to reason as reflection.

Action that enhances life derives from conclusions that are rationally drawn, together with the ability of attitude and belief drawn from personal introspection, which encompasses the requirement to seek knowledge.

Knowledge is increased through the expansion and integration of the demands of rationality and virtue. The knowledge of action produces knowing. Cognition has the tools for understanding the emotions but reason cannot be substituted for the emotions. Emotions generate pivotal values and beliefs. Values can have the impact of being misunderstood in reaction to emotional triggers that even an objective mind could misinterpret.

The face of action affects the emotions and in turn one’s reason and recourse to the attention of action and proper determination.

Abilities must not be underestimated through fear of one’s position being threatened.

Interests can be served better through advancing the sentiment of gladness. Best interests lie considerably in just and perfect emotions which breed a person’s responsibility for their values and beliefs. Relevant emotions desire the understandable indulgence. Values and beliefs are certain to cognition as cognition is certain to emotion. Values that are objective must be achieved through knowledge; its acquisition is the standard that must be adhered to.

(The knowledge of the Eudaimonian proves useful when the Eudaimonian feels emotion, the source of the examination of the person of the Eudaimonian.) Reality, externally, reflects accurately the necessary reaction of the underlying emotion. Happiness is achieved when knowledge is in the order of satisfaction. Reality is judged by the relative personal independence of the Eudaimonian.

Existence has the primacy of acceptance, between the man-made and metaphysical difference and the recognition of personal independence. The actuality of reality is distinguished by the personal encounter.

Classification Η (5th Tier)

Eudaimonia lies directly in the centre, the core of the individual. The essence of its ethic can be guided when weighed against the other personalities, or subjecthoods, that situate themselves on the diagram-spectrum of the procession, the ordering of the aeon, the communication with the Eidolon in full pursuit of The Psion. The Eudaimonian stands in the centre as the operator, an outside officiator, the audience participant onlooker attendee of the reenactment of the ancient Greek liturgical theatre.

Associations are mixed up to the extent that they become even the anathema of themselves. The Eudaimonian can be intimately linked to the solipsistic, with the interplay of the facets of the psyche arranged in a cognitive dissonance.

The subjecthood of Eleutheria is Domina- Rebellia and is in an active channel in the psyche, whether group or individual. (The association of Earth.) In relation to the Eudaimonian, the Eleutherian represents a passive valence, or aversiveness to the object-event. The Eleutherian indicts the Eudaimonian for the negative emotion(s).

(Ambivalence is conflict between positive & negative valence carriers. Negative valences result in negative judgments.)

The Eudaimonian’s perception of the Eleutherian as a militant prayer, who employs a method of nonvalent coercion for human endeavour, employs some level of manipluation whether we choose to accept it or not. An Eleutherian is an authoritarian; dominant in his abandon, and so, must be called to order by the Adelphotitan. An authoritarian rebellion is a law unto itself. It is the very self, the self-itself, the singular one who proclaims “there are no gods before me.” Ideology is the theology of truth and secrecy.

So says the Eleutherian: “The Adelphotitan assembly, should they call me would condemn me, or, should they condemn me would call me, call me to arms, to take up my postmodern Nietzschean philosophy, or reject me entirely in order to recover completely.”

Eleutherian is synonymous with the exaggeration of the boaster, the Aristotlean Alazon – ἀλαζών – the imposter who sees themselves greater than they actually are & synonymous with the obsessed philosopher of the Faust legend.

The Eudaimonian centres upon morality, distributing power equally, delegating diligently.

The Church of Eleutheria (whose code is Eudaimonia) is an institution akin to Charles Fourier’s phalanstery or Jeremy Bentham’s panopticon & the Psionic Assembly are the fourth wall of what the theorist Antonin Artaud has labelled the theatre of cruelty. Visceral & confrontational.

The Psionic Assembly are asleep & amongst a hallucinatory journey. Those belonging to Theta (9th Tier) are invited to the liturgical performance of Theta-Alpha. It has always been heretical but master morality goes beyond the dichotomy of good & evil; instead of polarizing forces, master morality unites them trans. a qymical equilibrium. Good & evil, keep them close together, lest they oppose one another.

The Church of Eleutheria recognizes four strands of Christianity. But firstly, the Church of Eleutheria places its roots in Christianity by understanding that the individual will was and is an important extension from it. For the Eudaimonian this process is cyclical.

The first strand of the Christic is Eleutherian, which, to the Eudaimonian represents freedom of expression. We refer to the diagram-spectrum to explain that the upper strata of the outer is Domina. The lower strata is Sublimina. The left- of-centre strata of the outer is Rebellia. The right extension of the stratum is Unificata. The enterer of the inner is Eleutheria.

The second strand of the Christic is Adelphotitic, which, to the Eudaimonian represents fellowship. This stage of the development can only be reached when the individual style has been perfected individually. It is noteworthy to evolve out of the Christic expression towards the sophistic pantheon.

The third strand of the Christic is the Isotitic, which, to the Eudaimonian represents equality. This is how important the Church of Eleutheria believes the individual to be. Individuality. Individuality plus synchronicity equals the Eudaimonian, ethically.

The final strand of the Christic is the death of the god who loves, which, to the Eudaimonian represents self-sacrifice & to a quorum member of the Church of Eleutheria represents the notion of the Soul of Union.

The Eleutherian when reaching the attainment of the Soul of Union has been conjoined by the aspect of Domina- Unificata. Eleutheria when passing through from the outer to the inner towards Adelphotita temporarily moves away from Domina and begins to recognize Sublimina trans. the submedial other. Sublimina transmutates to Rebellia where the quorum member is expected to oppose their own morality, at least hypothetically, in the pursuit of the equality of transmutating chemistry. Adelphotita moves towards Isotita as Sublimina moves towards Rebellia. As the procession reaches its finale and the aspects have been through their gyration, Isotita, by augmenting Sublimina-Rebellia with Domina-Unificata takes the quorum member of equal measure away from Rebellia & out of Sublimina (toxic when together) & guides the member of equal measure back towards Domina, Eudaimonia operating as the chief cooperator & final corresponder.

The Church of Eleutheria propagates the sentiment that there must be an end to pure rationality & doctrinal faith. A bacchanalian has much to gain from acting on impulsive bases, orgasmic faces; the frequency of irrationality dealt with from the aspect of every polarity.

The fluidity of intertextuality. One text is all part of the same text. Context & subtext. Is it the stereotype, the archetype, or the idiotype?

A rite is a valid moral that can possess a person.

The Church of Eleutheria invites dissidence from within its ranks, stored in its files, classified at Headquarters under Isopsephy.

Basic rights are those of the spectrum, our Eudaimonian schema, those of freedom of expression without condemnation, free association without indoctrination, equality without conformity to any morality – whether slave morality or master morality – and finally the movement towards the union of opposites.

{The Syzygy}

How does the Eudaimonian individuality relate to the Psionic collectivity? They themselves embody the singular manifestation of their imagination. They themselves impersonate the thoughtforms they exonerate. Perpetuate. These attitudes may or may not be very demanding to the non-Eudaimonian; the Eudaimonian is the one that prefers the counsel of the daimona, that inner, who struggles with the outer, or the outer that struggles with the inner, depending on the daimona and its nature. Referring to Socrates and his daimona, the moral virtue of his Novus Suus ethic “changed the gods” which meant that the justice system that had been established by those powers that be had every right to be angry. It is crucial to respect the discretion of the prevailing justice system. The prevailing justice system requires the moral virtues on which it was established. What happens if a single daimona establishes union with the metaphysical upholder of the symbolic order?

Anything is possible. Novus Suus.

An ethical dilemma: are we free to legitimize evil? For example, in the surrender of the hours of our labour in exchange for legal tender that buries a Moslem mother. The Eudaimonian feels anger. This means that there is more than one type of justice.

The Psion & its transmission are in their descendancy from the union of opposites which lies between dominance & cooperation. The Eudaimonian philosophy benefits particularly the person who esteems their individuality most greatly. (Egoism does not authorize the abuse of other individuals yet the rationale for justice is egoistic.) Thereby, the Church of Eleutheria is a legal corporation dedicated to the transmission of the Psion, exempt from tax because of her religion; entity equals money.

The Eudaimonian is the central, passive observer of the liturgy of Eleutheria. The very right to freedom of expression trans. the agency of one person within the liturgical situation is conveyed to the Psionic assembly (fourth wall of theatre). Requirements of justice according to the personification of the virtue of beauty seeks to ensure that beauty is carried out perfectly. The personification of beauty’s perpetuity is reflected by her movements’ symmetry. The moral virtue of justice: beauty. Joy in beauty & joy through beauty. Individuality.

It has been said that one’s freedom ends where another one’s freedom begins. This is relevant to the Eudaimonian question. What is the Eudaimonian question? The Eudaimonian must speak on all matters of disagreement and remain silent in times of agreement. If the Eudaimonian’s silence jeopardizes long-term flourishing by revealing perspectives of sacrificing greater values for lesser values, the Eudaimonian must speak. Are we not sanctioning progress? Is this a recourse to regress? Or is Congress on recess?

The Eudaimonian lends support to their fellowship. Eudaimonian through free association. An Eleutherian is a Yahwistic projection, a sole destination, an ideological processean.

(The process was to reconcile opposites.)

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