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The Chronicles of Oge and Attana

Posted: 11 Sep 2016 22:09
by Summerlander
Tsuaph Oge was afraid to discover that the world might be a certain way, so he ridiculed what his subconscious saw as the 'soiled truth'. He tried so hard to convince himself that the 'sugar-coating' most people want to see is real.

How could reality be any different? He was no expert about existential matters---speaking of which, he opposed Sartre---but he felt that, if anything is going to exist, it must have purpose from the offset and its goal ultimately benign.

Malice, chaos and indifference couldn't exist, in his mind, for the sake of just being because they can be. Anybody who opposed his teleological utilitarianism foolishly ignored the BIGGER PICTURE. There had to be some greater-good purpose. Oge had to believe. He needed faith.

Believing it was all planned---perhaps by some omniscient level of consciousness, call it the all-wise Elaborator of manifestations---kept him going. He relished in the thought that he was part of that greater plan. It made him feel accomplished; his existence wasn't in vain, it had objective, as well as subjective, MEANING.

He thought the subjective was what mattered most, but it was really the objective reason for his being that he was searching for---with a wishy-washy expectation.

One day, Tsuaph Oge met Otsihpom Attana, and his world was about to change ...

Feel free to continue the story! Use your imagination ... 8-)

Re: The Chronicles of Oge and Attana

Posted: 23 Sep 2016 06:57
by Pilgrim
Summerlander, where is the Octopus? He and Enra need to write this story with you and I will read it.

I'm too different for us to get anywhere on this. :D

Re: The Chronicles of Oge and Attana

Posted: 23 Sep 2016 22:28
by Summerlander
Yeah. Where the fuck is that octopus. Maybe he OD'd. :mrgreen:

Re: The Chronicles of Oge and Attana

Posted: 17 Oct 2016 18:33
by Summerlander
Tsuaf was intrigued by Otsihpem's insoucience. She was just living her life, with an ostensibly resilient mind, and nothing seemed to faze her. Tsuaf felt like he should hide his superstition in the face of a beautiful creature who possessed an abundance of knowledge about the world and rejected fantasies. Had the gods been kind to her despite her rejection of divinity? Otsihpem found the Prime Mover proposal fatuous and impugned beliefs expressed by Tsuaf's friends when they drank wine at the local tavern; the woman winnowed out Dionysus despite the signs---such as drunkenness, drama and sexual jollification---which according to most, supposedly evidenced the deity.

Tsuaf was besotted with Otsihpem, but found her views frightening, her Weltanchauung threatened his entire world view; his dogma was shaken. His mind formulated two possibilities: Either Otsihpem Attana was right in her materialism or she was a goddess incarnate testing his faith. His heart urged him to take the latter at face value---she only appeared to contradict his cherished dogma in order to test him, ergo, she was ultimately his salvation. He wasn't wrong about the 'salvation' part. But such salvation was not of a divine nature as he hoped; it was to be of a different kind---the kind that would trigger a paradigm shift whereby the notion of his immortal soul's existence would have to be relinquished.

Re: The Chronicles of Oge and Attana

Posted: 17 Oct 2016 18:55
by Summerlander
Her reasoning was a powerful weapon. Tsuaf's world was about to become darker, meaningless, nihilistic ... and yet subjectively majestic through clear contemplation. His belief in supernatural magic was about to be replaced by an epistemological understanding of reality which would unravel a mundane kind of 'magic'. What he perceived would begin to actually make sense and what could be said about worldly features was verifiable. The world had certain rules---which alchemists struggled to fathom---that discriminated between the possible and impossible.

As Otsihpem soberly told him: 'There are things which can be said to exist; things which were; things which could be; things that are not; things that will never be; things that were not; things that could never have been; things that can never be; things that will be; and the presently unknown.'

Tsuaf began to think about what human beings could really claim to know; this led to the development of an epistemological insight---unlike the former feeble stance that made him cling to his faith whereby the Devil was believed to 'blind' God's creation with a poison called logic. No, this was different. Tsuaf realised perception was all about subjects living entirely in a phenomenal world---the world of the mind. The noumenal world, as a physical something independent of minds, was completely unknown.

'How can you claim to know so much about the world when you don't see it directly?' he asked Otsihpem.

Re: The Chronicles of Oge and Attana

Posted: 17 Oct 2016 19:31
by Summerlander
'Well, you are right about one thing,' she conceded. 'There is no ratio cognoscendi for how the universe really is; all I can point out is how my mind manifests, all I know is the contents of my mind.' This response stimulated Tsuaf's imagination ...

If he suffered a blow to the head which rendered him incapable of tasting food, and wiped out all memories of ever having tasted food, Tsuaf could come to believe that food has no taste. But to believe this about the world would be a mistake. Food contains chemical nuances which can be perceived as flavours in normal and healthy human beings. True, these 'flavours' only exist subjectively---qualia in the minds of sentient beings. But to believe that food, as an objective thing, does not possess the essence to stimulate taste would be a mistake if one was gustatorially disabled. And what if we are naturally disabled to the point where we believe certain things are not possible in the physical world when in fact this one has the potential for imagined impossibilities to actualise?

'Remember Socrates?' Otsihpem asked Tsuaf. 'That heretical tramp who was executed for his paradoxical wisdom?'
'What about him?'
'He said: "One thing I know is that I know nothing." '

She introduced him to Plato's Cave and pointed out that even the shadows in the proverbial cave can tell us something about the external world. The noumenal world isn't entirely unknown for if an object outside the cave moves, its shadow in the cave will move accordingly. And if we can't rely on our phenomenal worlds, what else can we go by? Tsuaf understood that Otsihpem made a good point. What does our perception really tell us? That's our anthropic truth. And if our senses are lying to us, then the lie becomes the truth even if all we perceive are illusions---things which are not as they seem---appearance is still reality.

Centuries later, a descendant of Tsuaf would ask: 'Did Jesus really exist?'

And a descendant of Otsihpem would reply: I don't know. If you have to ask, then there is doubt, and where there is doubt there is lack of evidence. If he existed, he was most certainly not the 'Son of God' or 'His Presence incarnate.' He was more likely to have been a knavish or deluded man.