Archive for February, 2008

The 48 Laws of Power

Posted in Dark Jedi'ist, Philosophy with tags , , on February 29, 2008 by Seti I Shadim

The 48 Laws of Power

by Robert Greene

Law 1

Never Outshine the Master

Always make those above you feel comfortably superior. In your desire to please or impress them, do not go too far in displaying your talents or you might accomplish the opposite – inspire fear and insecurity. Make your masters appear more brilliant than they are and you will attain the heights of power.

Law 2

Never put too Much Trust in Friends, Learn how to use Enemies

Be wary of friends-they will betray you more quickly, for they are easily aroused to envy. They also become spoiled and tyrannical. But hire a former enemy and he will be more loyal than a friend, because he has more to prove. In fact, you have more to fear from friends than from enemies. If you have no enemies, find a way to make them.

Law 3

Conceal your Intentions

Keep people off-balance and in the dark by never revealing the purpose behind your actions. If they have no clue what you are up to, they cannot prepare a defense. Guide them far enough down the wrong path, envelope them in enough smoke, and by the time they realize your intentions, it will be too late.

Law 4

Always Say Less than Necessary

When you are trying to impress people with words, the more you say, the more common you appear, and the less in control. Even if you are saying something banal, it will seem original if you make it vague, open-ended, and sphinxlike. Powerful people impress and intimidate by saying less. The more you say, the more likely you are to say something foolish.

Law 5

So Much Depends on Reputation – Guard it with your Life

Reputation is the cornerstone of power. Through reputation alone you can intimidate and win; once you slip, however, you are vulnerable, and will be attacked on all sides. Make your reputation unassailable. Always be alert to potential attacks and thwart them before they happen. Meanwhile, learn to destroy your enemies by opening holes in their own reputations. Then stand aside and let public opinion hang them.

Law 6

Court Attention at all Cost

Everything is judged by its appearance; what is unseen counts for nothing. Never let yourself get lost in the crowd, then, or buried in oblivion. Stand out. Be conspicuous, at all cost. Make yourself a magnet of attention by appearing larger, more colorful, more mysterious, than the bland and timid masses.

Law 7

Get others to do the Work for you, but Always Take the Credit

Use the wisdom, knowledge, and legwork of other people to further your own cause. Not only will such assistance save you valuable time and energy, it will give you a godlike aura of efficiency and speed. In the end your helpers will be forgotten and you will be remembered. Never do yourself what others can do for you.

Law 8

Make other People come to you – use Bait if Necessary

When you force the other person to act, you are the one in control. It is always better to make your opponent come to you, abandoning his own plans in the process. Lure him with fabulous gains – then attack. You hold the cards.

Law 9

Win through your Actions, Never through Argument

Any momentary triumph you think gained through argument is really a Pyrrhic victory: The resentment and ill will you stir up is stronger and lasts longer than any momentary change of opinion. It is much more powerful to get others to agree with you through your actions, without saying a word. Demonstrate, do not explicate.

Law 10

Infection: Avoid the Unhappy and Unlucky

You can die from someone else’s misery – emotional states are as infectious as disease. You may feel you are helping the drowning man but you are only precipitating your own disaster. The unfortunate sometimes draw misfortune on themselves; they will also draw it on you. Associate with the happy and fortunate instead.

Law 11

Learn to Keep People Dependent on You

To maintain your independence you must always be needed and wanted. The more you are relied on, the more freedom you have. Make people depend on you for their happiness and prosperity and you have nothing to fear. Never teach them enough so that they can do without you.

Law 12

Use Selective Honesty and Generosity to Disarm your Victim

One sincere and honest move will cover over dozens of dishonest ones. Open-hearted gestures of honesty and generosity bring down the guard of even the most suspicious people. Once your selective honesty opens a hole in their armor, you can deceive and manipulate them at will. A timely gift – a Trojan horse – will serve the same purpose.

Law 13

When Asking for Help, Appeal to People’s Self-Interest,

Never to their Mercy or Gratitude

If you need to turn to an ally for help, do not bother to remind him of your past assistance and good deeds. He will find a way to ignore you. Instead, uncover something in your request, or in your alliance with him, that will benefit him, and emphasize it out of all proportion. He will respond enthusiastically when he sees something to be gained for himself.

Law 14

Pose as a Friend, Work as a Spy

Knowing about your rival is critical. Use spies to gather valuable information that will keep you a step ahead. Better still: Play the spy yourself. In polite social encounters, learn to probe. Ask indirect questions to get people to reveal their weaknesses and intentions. There is no occasion that is not an opportunity for artful spying.

Law 15

Crush your Enemy Totally

All great leaders since Moses have known that a feared enemy must be crushed completely. (Sometimes they have learned this the hard way.) If one ember is left alight, no matter how dimly it smolders, a fire will eventually break out. More is lost through stopping halfway than through total annihilation: The enemy will recover, and will seek revenge. Crush him, not only in body but in spirit.

Law 16

Use Absence to Increase Respect and Honor

Too much circulation makes the price go down: The more you are seen and heard from, the more common you appear. If you are already established in a group, temporary withdrawal from it will make you more talked about, even more admired. You must learn when to leave. Create value through scarcity.

Law 17

Keep Others in Suspended Terror: Cultivate an Air of Unpredictability

Humans are creatures of habit with an insatiable need to see familiarity in other people’s actions. Your predictability gives them a sense of control. Turn the tables: Be deliberately unpredictable. Behavior that seems to have no consistency or purpose will keep them off-balance, and they will wear themselves out trying to explain your moves. Taken to an extreme, this strategy can intimidate and terrorize.

Law 18

Do Not Build Fortresses to Protect Yourself – Isolation is Dangerous

The world is dangerous and enemies are everywhere – everyone has to protect themselves. A fortress seems the safest. But isolation exposes you to more dangers than it protects you from – it cuts you off from valuable information, it makes you conspicuous and an easy target. Better to circulate among people find allies, mingle. You are shielded from your enemies by the crowd.

Law 19

Know Who You’re Dealing with – Do Not Offend the Wrong Person

There are many different kinds of people in the world, and you can never assume that everyone will react to your strategies in the same way. Deceive or outmaneuver some people and they will spend the rest of their lives seeking revenge. They are wolves in lambs’ clothing. Choose your victims and opponents carefully, then – never offend or deceive the wrong person.

Law 20

Do Not Commit to Anyone

It is the fool who always rushes to take sides. Do not commit to any side or cause but yourself. By maintaining your independence, you become the master of others – playing people against one another, making them pursue you.

Law 21

Play a Sucker to Catch a Sucker – Seem Dumber than your Mark

No one likes feeling stupider than the next persons. The trick, is to make your victims feel smart – and not just smart, but smarter than you are. Once convinced of this, they will never suspect that you may have ulterior motives.

Law 22

Use the Surrender Tactic: Transform Weakness into Power

When you are weaker, never fight for honor’s sake; choose surrender instead. Surrender gives you time to recover, time to torment and irritate your conqueror, time to wait for his power to wane. Do not give him the satisfaction of fighting and defeating you – surrender first. By turning the other check you infuriate and unsettle him. Make surrender a tool of power.

Law 23

Concentrate Your Forces

Conserve your forces and energies by keeping them concentrated at their strongest point. You gain more by finding a rich mine and mining it deeper, than by flitting from one shallow mine to another – intensity defeats extensity every time. When looking for sources of power to elevate you, find the one key patron, the fat cow who will give you milk for a long time to come.

Law 24

Play the Perfect Courtier

The perfect courtier thrives in a world where everything revolves around power and political dexterity. He has mastered the art of indirection; he flatters, yields to superiors, and asserts power over others in the mot oblique and graceful manner. Learn and apply the laws of courtiership and there will be no limit to how far you can rise in the court.

Law 25

Re-Create Yourself

Do not accept the roles that society foists on you. Re-create yourself by forging a new identity, one that commands attention and never bores the audience. Be the master of your own image rather than letting others define if for you. Incorporate dramatic devices into your public gestures and actions – your power will be enhanced and your character will seem larger than life.

Law 26

Keep Your Hands Clean

You must seem a paragon of civility and efficiency: Your hands are never soiled by mistakes and nasty deeds. Maintain such a spotless appearance by using others as scapegoats and cat’s-paws to disguise your involvement.

Law 27

Play on People’s Need to Believe to Create a Cultlike Following

People have an overwhelming desire to believe in something. Become the focal point of such desire by offering them a cause, a new faith to follow. Keep your words vague but full of promise; emphasize enthusiasm over rationality and clear thinking. Give your new disciples rituals to perform, ask them to make sacrifices on your behalf. In the absence of organized religion and grand causes, your new belief system will bring you untold power.

Law 28

Enter Action with Boldness

If you are unsure of a course of action, do not attempt it. Your doubts and hesitations will infect your execution. Timidity is dangerous: Better to enter with boldness. Any mistakes you commit through audacity are easily corrected with more audacity. Everyone admires the bold; no one honors the timid.

Law 29

Plan All the Way to the End

The ending is everything. Plan all the way to it, taking into account all the possible consequences, obstacles, and twists of fortune that might reverse your hard work and give the glory to others. By planning to the end you will not be overwhelmed by circumstances and you will know when to stop. Gently guide fortune and help determine the future by thinking far ahead.

Law 30

Make your Accomplishments Seem Effortless

Your actions must seem natural and executed with ease. All the toil and practice that go into them, and also all the clever tricks, must be concealed. When you act, act effortlessly, as if you could do much more. Avoid the temptation of revealing how hard you work – it only raises questions. Teach no one your tricks or they will be used against you.

Law 31

Control the Options: Get Others to Play with the Cards you Deal

The best deceptions are the ones that seem to give the other person a choice: Your victims feel they are in control, but are actually your puppets. Give people options that come out in your favor whichever one they choose. Force them to make choices between the lesser of two evils, both of which serve your purpose. Put them on the horns of a dilemma: They are gored wherever they turn.

Law 32

Play to People’s Fantasies

The truth is often avoided because it is ugly and unpleasant. Never appeal to truth and reality unless you are prepared for the anger that comes for disenchantment. Life is so harsh and distressing that people who can manufacture romance or conjure up fantasy are like oases in the desert: Everyone flocks to them. There is great power in tapping into the fantasies of the masses.

Law 33

Discover Each Man’s Thumbscrew

Everyone has a weakness, a gap in the castle wall. That weakness is usual y an insecurity, an uncontrollable emotion or need; it can also be a small secret pleasure. Either way, once found, it is a thumbscrew you can turn to your advantage.

Law 34

Be Royal in your Own Fashion: Act like a King to be treated like one

The way you carry yourself will often determine how you are treated; In the long run, appearing vulgar or common will make people disrespect you. For a king respects himself and inspires the same sentiment in others. By acting regally and confident of your powers, you make yourself seem destined to wear a crown.

Law 35

Master the Art of Timing

Never seem to be in a hurry – hurrying betrays a lack of control over yourself, and over time. Always seem patient, as if you know that everything will come to you eventually. Become a detective of the right moment; sniff out the spirit of the times, the trends that will carry you to power. Learn to stand back when the time is not yet ripe, and to strike fiercely when it has reached fruition.

Law 36

Disdain Things you cannot have: Ignoring them is the best Revenge

By acknowledging a petty problem you give it existence and credibility. The more attention you pay an enemy, the stronger you make him; and a small mistake is often made worse and more visible when you try to fix it. It is sometimes best to leave things alone. If there is something you want but cannot have, show contempt for it. The less interest you reveal, the more superior you seem.

Law 37

Create Compelling Spectacles

Striking imagery and grand symbolic gestures create the aura of power – everyone responds to them. Stage spectacles for those around you, then full of arresting visuals and radiant symbols that heighten your presence. Dazzled by appearances, no one will notice what you are really doing.

Law 38

Think as you like but Behave like others

If you make a show of going against the times, flaunting your unconventional ideas and unorthodox ways, people will think that you only want attention and that you look down upon them. They will find a way to punish you for making them feel inferior. It is far safer to blend in and nurture the common touch. Share your originality only with tolerant friends and those who are sure to appreciate your uniqueness.

Law 39

Stir up Waters to Catch Fish

Anger and emotion are strategically counterproductive. You must always stay calm and objective. But if you can make your enemies angry while staying calm yourself, you gain a decided advantage. Put your enemies off-balance: Find the chink in their vanity through which you can rattle them and you hold the strings.

Law 40

Despise the Free Lunch

What is offered for free is dangerous – it usually involves either a trick or a hidden obligation. What has worth is worth paying for. By paying your own way you stay clear of gratitude, guilt, and deceit. It is also often wise to pay the full price – there is no cutting corners with excellence. Be lavish with your money and keep it circulating, for generosity is a sign and a magnet for power.

Law 41

Avoid Stepping into a Great Man’s Shoes

What happens first always appears better and more original than what comes after. If you succeed a great man or have a famous parent, you will have to accomplish double their achievements to outshine them. Do not get lost in their shadow, or stuck in a past not of your own making: Establish your own name and identity by changing course. Slay the overbearing father, disparage his legacy, and gain power by shining in your own way.

Law 42

Strike the Shepherd and the Sheep will Scatter

Trouble can often be traced to a single strong individual – the stirrer, the arrogant underling, the poisoned of goodwill. If you allow such people room to operate, others will succumb to their influence. Do not wait for the troubles they cause to multiply, do not try to negotiate with them – they are irredeemable. Neutralize their influence by isolating or banishing them. Strike at the source of the trouble and the sheep will scatter.

Law 43

Work on the Hearts and Minds of Others

Coercion creates a reaction that will eventually work against you. You must seduce others into wanting to move in your direction. A person you have seduced becomes your loyal pawn. And the way to seduce others is to operate on their individual psychologies and weaknesses. Soften up the resistant by working on their emotions, playing on what they hold dear and what they fear. Ignore the hearts and minds of others and they will grow to hate you.

Law 44

Disarm and Infuriate with the Mirror Effect

The mirror reflects reality, but it is also the perfect tool for deception: When you mirror your enemies, doing exactly as they do, they cannot figure out your strategy. The Mirror Effect mocks and humiliates them, making them overreact. By holding up a mirror to their psyches, you seduce them with the illusion that you share their values; by holding up a mirror to their actions, you teach them a lesson. Few can resist the power of Mirror Effect.

Law 45

Preach the Need for Change, but Never Reform too much at Once

Everyone understands the need for change in the abstract, but on the day-to-day level people are creatures of habit. Too much innovation is traumatic, and will lead to revolt. If you are new to a position of power, or an outsider trying to build a power base, make a show of respecting the old way of doing things. If change is necessary, make it feel like a gentle improvement on the past.

Law 46

Never appear too Perfect

Appearing better than others is always dangerous, but most dangerous of all is to appear to have no faults or weaknesses. Envy creates silent enemies. It is smart to occasionally display defects, and admit to harmless vices, in order to deflect envy and appear more human and approachable. Only gods and the dead can seem perfect with impunity.

Law 47

Do not go Past the Mark you Aimed for; In Victory, Learn when to Stop

The moment of victory is often the moment of greatest peril. In the heat of victory, arrogance and overconfidence can push you past the goal you had aimed for, and by going too far, you make more enemies than you defeat. Do not allow success to go to your head. There is no substitute for strategy and careful planning. Set a goal, and when you reach it, stop.

Law 48

Assume Formlessness

By taking a shape, by having a visible plan, you open yourself to attack. Instead of taking a form for your enemy to grasp, keep yourself adaptable and on the move. Accept the fact that nothing is certain and no law is fixed. The best way to protect yourself is to be as fluid and formless as water; never bet on stability or lasting order. Everything changes.

http://www2.tech.purdue.edu/cgt/courses/cgt411/covey/48_laws_of_power.htm

The Six Paramitas of Buddhism

Posted in Philosophy with tags , on February 29, 2008 by Seti I Shadim

Contents 15.   BODHISATTVA’S PRACTICE – SIX PARAMITAS


BODHISATTVA’S PRACTICE – SIX PARAMITASParamita is a Sanskrit word, which means to cross over to the other shore. It implies crossing over from the Sea of suffering to the Shore of happiness, from the Samsara of birth and death to Nirvana and from ignorance to enlightenment.

A Bodhisattva who practices the Six Paramitas, can take across the Sea of Suffering, enter Nirvana and attain enlightenment. Since these are also the six ways that can cross the sentient beings over, therefore, they are called Six Paramitas.

15.1   Giving

There are three kinds of givings:

Goods Giving
For those poor and disabled, we have to help them with money and goods for living. If people cannot survive, are not satisfied with their basic need, they will not listen to what you say and follow what you do. Though the help is sometimes minimal, it is an immediate solution to relieve them from suffering, starving, coldness, etc. With the immeasurable mind of compassion, a Bodhisattva does not hesitate to help under these circumstances.
Dharma Giving

To teach him how to fish is better than to give him a fish. For those who has no skill to work, we have to teach them to work in society, earn a living without relying on the financial support from others. Our financial resources are limited. Money is not an ultimate solution to all problems. Fundamentally, we have to help them improving their karma that has led them to where they are now. We have to help them to understand the principle of cause and effect and other Buddha’s teachings, which is a long-term solution. Buddha Dharma giving is the highest order of giving.

Courage Giving
It is also called fearlessness giving. For those who live in vexation, fear and despair, we have to take care of them and encourage them to overcome any difficulties encountered.

Transference of Merits & Giving Without Mark

Good speech and wholesome deed accumulate merits. Transferring merits is another way to practise this paramita. A Bodhisattva always transfers his/her merits to the other sentient beings.

If one expects reward in return or craves for reputation in charity, giving or helping others:

  1. one will attain the blessings and merits according to the principle of cause and effect; but the merit is still finite and limited.
  2. one maybe vexed or even suffers from what one did because the reward could be contradicting to the expectation.

In most cases, the joy of helping, the attendant happiness of giving, and the alleviation of suffering are the blessings obtained as a result of charity/giving/generosity.

In case of a Bodhisattva, he/she does not attach to self and Dharma. Therefore, when he/she practises giving, he/she does not have the following marks (or notions of form):

  1. the one who gives
  2. the one whom is given
  3. the physical and mental effect due to the giving.

A Bodhisattva has a mind to give, thus the giving comes naturally. One should not seek for a worthy purpose in his/her giving. It is his/her obligation to give help, and he/she is always ready to willingly and humbly render every possible aid. A Bodhisattva is not concerned as to whether the recipient truly thanks or appreciates his/her help because he/she does not expect any kind of reward in return. He/she practises generosity/giving to eliminate any craving that may lie in the mind In particular, he/she is trying to get rid of egoism. Moreover, a Bodhisattva makes no distinction between one being and another in giving. He/she is interested only in the good act. However, a Bodhisattva does not make offer to help, though he/she is always ready to help. Those who have affinity with him will benefit.

For a Bodhisattva, virtues and merits of giving without mark are boundless and countless. Such virtues and merit are of the highest order.

15.2   Taking Precepts

There are many kinds of precepts in Buddhism, for instance, the Five Precepts, the Eight Precepts, Ten Precepts of Sramanera and Sramanerika, the Precepts of Bhiksu and Bhiksuni, etc. Precepts are not commandments, but the guidelines of behaviour. The purpose of taking precepts is not to restrict our freedom with all disciplines but to enjoy greater comfort and happiness, freedom and security in our lives. Bodhisattva’s precepts alert us to what we should do or should not do.

Every citizen has to observe the legislative laws in order to maintain the order, stability, security and freedom in the society. By following the traffic regulations, such as no speeding, stopping before red signal, etc., we can drive safely and happily on roads. A good citizen or a good driver does not feel the burden in abiding to the laws and regulations because he/she behaves and acts in such ways voluntarily and natuarally.

There are many Buddhist sutras to describe in detail our duties towards parents and children, husband and wife, teachers and pupils, colleagues and subordinates, friends, monks, etc.

A Bodhisattva does not breach any precepts nor commit any sin because he/she behaves and acts in his free will, as follows:

  1. He/she keeps his/her mind to be pure and unconditioned.
  2. He/she alienates all unwholesome thoughts and actions.
  3. He/she enhances all wholesome thoughts and actions.
  4. He/she make every endeavour in pursuing the supreme Buddhist Way.

15.3   Endurance/Patience

Endurance or patience refers to bearing insult and distress without resentment. From the passive and negative point of view, it is apparent that endurance is to tolerate the adverse situation. However, in reality, endurance is not the blind acceptance of what happens like a coward. To the contrary, a Bodhisattva has a complete and perfect understanding of the principle of cause and effect, the principle of impermanence, the principle of not-self, the Law of Dependent Origination. He/she realizes the reality of the nature, that all worldly Dharmas are conditioned and unreal, thus he/she has no attachment at all. He/she can keep his/her mind calm, without emotion and fear because he/she has the strong determination and extreme patience/endurance to deal with all matters.

A Bodhisattva practises patience to such an extent that he/she is not irritated even he/she is seriously hurt physically and mentally by others. A Bodhisattva, instead of seeing the ugliness in others, tries to see the good and beautiful aspect in all of them. He/she is so patient that he/she makes every attempt to cross the people over (to save them), and never gives up.

There are Five Endurances of Bodhisattva:

  1. Endurance in subdueness   –   such endurane is due to the passion of a Bodhisattva who has put the illusory view (of our world) in control but has not yet cut off from it.
  2. Endurance in belief   –   firm belief, which is equivalent to the first, second and third states of Bodhisattva.
  3. Endurance in smooth conditions   –   patient progress towards the end of all morality, which is equivalent to the fourth, fifth and sixth state of Bodhisattva.
  4. Endurance of no-birth   –   dwelling calmly in the law of no-birth and no-extinction, which is equivalent to the seventh, eighth and ninth states of Bodhisattva.
  5. Endurance of still extinction   –   the patience that leads to complete Nirvana, which is equivalent to the tenth state of Bodhisattva.

15.4   Vigor

Vigor refers to mental strengt rather than physical strength. It is defined as the persistent effort to work for the benefits of others, in thinkings and actions. Firmly establishing oneself in this paramita, a Bodhisattva develops self-reliance and makes it one the most prominent characteristics.

Without giving up the vows, a Bodhisattva works for others ceaselessly and untiringly, expecting no reward in return. He/she is always ready to serve others to the best of his/her ability.

A Bodhisattva regards failure as the step to success, danger as the trigger for courage, and affliction as the key to wisdom. He/she looks straight ahead towards the goal. A Bodhisattva never stops and retreats until the goal is reached.

A Bodhisattva never consider a wholesome matter too insignificant that he/she will not do it, nor an evil matter too small that he/she will do it.

A Bodhisattva is careful about the finest details of even the trivial matters in the daily life. A Bodhisattva s always aware of wholesomeness. This is the vigorous way of cultivation. A Bodhisattva has to be perfect and full of blessings and virtues.

15.5   Meditation/Samadhi

Samadhi means meditation, contemplation, concentration, etc. Meditation is the psychological approach to mental cultivation, training and purification, so that our mind is illuminated to break up the ignorance all the time. No one can attain wisdom/enlightenment without developing the mind through meditation.

Buddhist meditation has no other purpose than to bring the mind into the state of awakened consciousness, by clearing it from all obstacles that have been created by habits or tradition. Meditation is a process of cultivation. The mind is purified, thus free from false thinking and attachment. Finally, the Enlightenment in the understanding of self-nature and the reality of nature is attained.

Through meditation, a Bodhisattva can attain different mental states (i.e. Samadhi). It is said that some can even attain inconceivable psychic power, which is sometimes used to rescue the other sentient beings from danger, or provide them with the faith in Buddhism.

15.6   Wisdom/Prajna

Prajna means wisdom, the highest form of wisdom that living beings can attain. It is an apex of Buddhism. Generally speaking, there are three kinds of Prajna representing different levels of wisdom:

  1. Literary Prajna   –   it arises from studying sutras in written form.
  2. Contemplative Prajna   –   it arises from contemplation, which is the only way to understand true meaning of the texts in the sutras.
  3. Real mark Prajna   –   it arises from the fully developed and completely penetrated contemplative Prajna. Real mark Prajna is a complete and perfect understanding of the reality of nature, which is also the final goal to be achieved by all Buddhists.

There are some other kinds of Prajna, such as Expedient Prajna (to enlighten others), Companion Prajna (to behave and practise).

A Bodhisattva does not disparage worldly wisdom, including literary prajna. He/she acquires the knowledge by learning and logical thinking, for the sake of serving and helping others. He/she tries his/her best to lead others from darkness to light.

A Bodhisattva, on the other hand, acquires the superior kind of wisdom and knowledge by meditation and contemplation, so that he/she realizes the instinctive truths, i.e. the reality of nature. It is a kind of wisdom beyond words and leads to the purification and to the final deliverance.

Prajna is an important paramita practised by Bodhisattva, in order to eradicate all distorted and false thinkings. As a result, enlightenment is attained, and ultimately, Nirvana (the final and perfect stillness) reached.

However, according to the Heart Sutra, there is no wisdom nor attainment at all because the ‘emptiness’ nature of self and Dharma. The ultimate enlightenment is the complete and perfect wisdom to be attained by Bodhisattvas, who start off with attachment to self and Dharma. This is a profound, yet subtle concept of enlightenment in Buddhism.

Drew Barrymore

Posted in Beauty with tags , , on February 28, 2008 by Seti I Shadim

Truth be told, I think she’s cute. So does my wife. lol

Lord Kaan, Dark Lord of the Sith

Posted in Sith (Fiction) with tags , , , , on February 28, 2008 by Seti I Shadim

Kaan

From Wookieepedia, the Star Wars wiki.



   


Kaan
Biographical information
Died 1,000 BBY (965BrS), Ruusan[3]
Physical description
Species Human[1]
Gender Male[1]
Hair color Black[2]
Eye color Blue[3] Red (dark side)
Chronological and political information
Era(s) Old Republic era
Affiliation

[Source]

A man of vision.
Githany[src]

Kaan was Dark Lord of the Sith in the last years of the New Sith Wars and ascended to rulership of the New Sith Empire almost a decade before the Ruusan campaign, ending a long and protracted civil war among various self proclaimed Sith warlords. After uniting the surviving remnants under his banner, Kaan led them into a final war against the Jedi on the world of Ruusan, before destroying himself and his followers with the thought bomb.

Contents

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[edit] Biography

[edit] Rise to Power

This victory sends a message to the Republic and the Jedi. Now they will truly know and fear the Brotherhood.
―Kaan[src]

Kaan was once a Jedi Master[4][5] who fell to the dark side of the Force, joining the New Sith Empire. He became a Sith Lord, and eventually the Dark Lord of the Sith.[6] He was known to his supporters as the “Dark One.”[7]

At the time of Kaan’s ascent, the New Sith Empire had fractured, with dozens of Sith Lords claiming the title of Dark Lord and waging endless campaigns against each other, rather than uniting to bring down the ailing Republic. Sensing that their endless quest for supremacy and power would destroy the Sith, Kaan set about reuniting the various splinter states under his banner.[8][1]

Kaan on his flyer.

Kaan on his flyer.His idea of cooperation and equality among the Sith Lords was unique in their history. Rather than challenge each of the self-proclaimed “Dark Lords” and threaten the war effort, Kaan acquiesced to their vanity, and named them all “Dark Lord of the Sith”, and declared “All are equal in the Brotherhood of Darkness.[3] But he forbade any Sith to take the historic title of Darth, since he held that title as being solely responsible for the jealousy and infighting that had destroyed the Sith in the past.[1]

Kaan became the founder of the Sith army known as the Brotherhood of Darkness[5], and managed to turn it from a scrabble of feuding warlords into a powerful force to take control of the galaxy. The two most powerful Sith warlords—Kopecz and Qordis—pledged themselves to his cause, and they were followed by others, such as Kas’im[1], LaTor[5] and Kaox Krul[6].

With his charisma and power, the Sith struck back at the Galactic Republic and the Jedi Order. Thousands of Sith and Jedi battled one another across the Galaxy. Among the most notable opponents of the Sith was the aged Jedi Master Lord Hoth, who became a General with the Republic forces. Although the conflict was widely regarded as an all-out war, the Republic claimed that it was simply fighting a series of engagements against an illegal organization.[1]

A startling victory at the Battle of Korriban enabled the Sith to retake their ancestral homeworld. Kaan authorized the reopening of the Sith Academy, and placed Qordis in charge.[1]

The reinvigorated Sith pushed the Jedi back, winning great victories. Kaan proved to be a brilliant strategist, and an excellent tactician, capable of winning victory after victory against the Jedi forces. All the while, putting his charisma to good use, luring many Jedi to serve him.[1]

While Kaan was a charismatic and skilled general, his rule was more fragile than it seemed, a weakness that would be exploited as the war ground on. As long as the victories continued, however, the Sith would remain united behind him.[1]

[edit] Nearing the end

Deploying air forces… flanking armies… you are thinking like a dirt general, not a Sith Lord!
Darth Bane[src]

Kaan prepares to destroy the Jedi.

Kaan prepares to destroy the Jedi.Kaan tried to provoke Hoth into a confrontation, laying waste to worlds such as Bespin, Sullust and Taanab,[source?] but his main strategy seemed to have already been to push towards the Core Worlds, with Sith armies seizing Kashyyyk as a staging-ground in the Mid Rim, and winning battles on Trandosha and Phaseera.

Kaan’s next target was Ruusan, a world near Kashyyyk, mostly insignificant except for its crucial role as a staging ground for attacks on Sith-held Kashyyyk. Striking without warning, the Sith fleet staged a devastating assault on the unprepared planet, completely overwhelming the planet’s meager defenses. From his flagship Nightfall, Kaan directed the campaign, utilizing his skill in Battle meditation to confound the Republic defenders and bolster his own forces. The First Battle of Ruusan was an absolute victory for the Sith.

Republic forces were repulsed again from Ruusan in the Second Battle of Ruusan, and Kaan launched an ambitious invasion of the Core with his fleet, thrusting into the Bormea sector to conquer Chandrilla, Corulag and Brentaal IV. The Sith seemed almost poised to conquer Coruscant, and the Jedi seemed not to be attempting to defend the Core.

However, Lord Hoth had gathered a Jedi army, known as the Army of Light. had arrived on Ruusan to defeat the remaining Sith forces in the Third Battle of Ruusan, and wipe out the Brotherhood, once and for all.

By the Fourth Battle of Ruusan, the war had moved to the surface of the planet itself, and, though outnumbered and outgunned by the Army of Light, Kaan sensed victory—the Jedi had spread themselves far too thin in a vain attempt to protect the inhabitants of Ruusan. In addition, the defection of the Jedi Githany gave the Sith vital intelligence on the Jedi battle plan. Though the Sith were suffering high casualties, Kaan believed he would prevail, and sent for reinforcements.

While most of his followers remained loyal, a few prominent Dark Lords within the Brotherhood began to question his leadership: Githany, Kopecz and most notably, Darth Bane. With the attentions of the Sith Lords focused against the Jedi on Ruusan, the tide of the war seemed to be turning against the Sith, with the Republic reclaiming areas like the Stenness Node.

Bane was opposed to Kaan’s battle tactics against the Jedi, believing that Lord Kaan was acting more like an ordinary military commander than a Dark Lord of the Sith, and was not properly using the dark side of the Force. Lord Kaan tried to kill Bane—first, by sending Kas’im to murder him, then, when that failed, by having Githany poison him. Bane was too strong—and survived both assassination attempts.

Darth Bane returned, and declared Kaan unworthy of his title, but not before sending to Kaan a peace offering—a scroll inscribed with an ancient Sith ritual—the thought bomb.

While surprised at Bane’s survival, Lord Kaan accepted Darth Bane’s tactical advice. Using the Force and attacking as one, the members of the Brotherhood meditated and focused their dark energy into Darth Bane. The combined power of the Sith devastated the Army of Light, and victory was in the Sith grasp.

Even as the Jedi defeat was imminent, Lord Kaan and the other members of the brotherhood broke the meditation circle. Impatient and overconfident, Kaan believed that the Jedi could be quickly and easily defeated if the Sith took to the field. Secretly, Kaan and his followers were jealous of Bane and his power, and felt that Darth Bane was using their energy for his own benefit.

[edit] The thought bomb

Kaan, driven mad by the dark side, prepares to use the thought bomb.

Kaan, driven mad by the dark side, prepares to use the thought bomb.

I ask that you join me in one last task: the creation of a weapon so powerful that when it is detonated, the victors shall become the vanquished and be swept from the pages of history.
―Kaan[src]

When the Sith masters broke their mediation and took the field, however, the Jedi counterattacked, and the Sith took severe losses. Most of the Sith Masters died in the battle. Kaan took his defeated forces into a deep caves to wait for the Jedi’s final strike. There he used his ultimate tactic: a “thought bomb“.

Kaan believed that the thought bomb would destroy the Jedi, but that he and the rest of the Sith would be strong enough to survive. That belief would lead to not just his own doom, but that of every Force-user within the radius of the explosion. With the aid of LaTor, Kaan studied and refined the thought bomb ritual until he and the other Dark Lords were ready to unleash it. With Qordis dead, and Githany and Darth Bane having left the Brotherhood, it was left to Kopecz to defend against the approaching Jedi forces under Valenthyne Farfalla.

When Lord Hoth and his retinue finally arrived and confronted the Sith, Lord Kaan detonated the thought bomb, killing himself, his Sith followers and Lord Hoth’s Jedi. The New Sith Wars were over and the Sith presumed extinct.

The caves where Kaan and his Brotherhood had died would eventually be known as the Valley of the Jedi. Darth Bane, his apprentice Darth Zannah, and her cousin Darovit were those that survived the bomb, being distant from its effects. Bane’s callous assessment of his rival and former leader was that Kaan’s “suicide” was his “smartest decision”.

[edit] Legacy

The forces who favor anarchy over structure have won. For what is this ‘democracy’ they speak of if not the absence of order? Of reason? Surely the strong should rule—for that is nature’s way.
―Kaan[src]

Oddly, although the Force ghosts of all the Jedi and the Sith were thought to have been trapped in the Valley of the Jedi, Kaan’s consciousness seems to have somehow escaped his own trap and communicate with Bane. Along with Qordis, who had died before the detonation of the thought bomb, he appeared to him after the battle. Former acrimony apparently forgotten, Kaan guided Bane on Dxun to a Sith holocron that would help him restore the Sith Order—and also tricked him into symbiosis with the orbalisks that would become his living armor.

Kaan’s post mortem opinions on Bane’s revival of the Rule of Two are unknown. For most of the Sith that followed, however, he was considered symbolic of the flawed Sith of old—his narcissistic, paranoid and backstabbing cowardice representing the Brotherhood of Darkness as a whole.

Not all of Bane’s order dismissed Kaan, however—the apostate Darth Millennial considered Kaan’s philosophy of “Rule by the Strong” as superior to Bane’s “Rule of Two” and Millennial left his own master over such a disagreement.

Centuries later, Darth Vader, one of the last Dark Lords of Bane’s order used one of Kaan’s indestructible Sith amulets in the construction of one of his own gloves.

[edit] Personality

Bane: “Kaan is a fool, Githany.
Githany: “You’ve never even met Lord Kaan. I have. he’s a great man, Bane. A man of vision.
Bane: “He’s as blind as an Orkellian cave slug.
Bane and Githany discussing Kaan.[src]

Unlike many Sith Lords, Kaan was handsome, charming and charismatic, features enhanced by his prodigious talent and skill in mind manipulation. In addition, he was a master of Battle meditation, a keen military strategist, and a powerful warrior.

Despite this, Kaan’s exterior concealed an empty core. He preached “Rule by the Strong” to hide his own weakness of spirit. It was this weakness that allowed his defeats in the last days of his life to drive him insane, which eventually led to his death.

[edit] Behind the scenes

  • Although there are some differences characterization in Bane of the Sith, Kaan’s appearance here after Ruusan presumably remains canonical.
  • Kaan may have been based on the Star Trek villain Khan. Besides the obvious similarity in names, both characters were ruthless killers, both refused to surrender, and Kaan’s activation of the Thought Bomb mimics Khan’s activation of the Genesis Device in the film Star Trek II: the Wrath of Khan.
  • Kaan is a male name in Turkish, meaning “lord”.

[edit] Appearances

[edit] Sources

[edit] Notes and references

  1. 1.0 1.1 1.2 1.3 1.4 1.5 1.6 1.7 1.8 Path of Destruction
  2. In Dark Forces: Jedi Knight Kaan’s hair color is described as white, whereas in Jedi vs. Sith and Path of Destruction it is dark brown.
  3. 3.0 3.1 3.2 Jedi vs. Sith
  4. The source for Kaan once being a Jedi Master comes from Dark Forces: Jedi Knight, where he is described as being one. However, the book’s description of Force-users is somewhat questionable; Jerec is also called a Jedi Master, and the terms “Jedi” and “Dark Jedi” are used interchangeably in describing Yun, Sariss, and Jerec’s other minions. However, as it was eventually established that Jerec was indeed once a Jedi Master, there is no reason to assume that Kaan was not also one at some point.
  5. 5.0 5.1 5.2 Dark Forces: Jedi Knight
  6. 6.0 6.1 Darkness Shared
  7. The Dark Forces Saga
  8. The New Essential Chronology

Retrieved from “http://starwars.wikia.com/wiki/Kaan

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The Code of SithismTM

Posted in Dark Jedi'ist, Sithism with tags , , on February 28, 2008 by Seti I Shadim

Sithism-Author unknown. Retrieved from wayback machine.

Defense / Security
The ideal Sith Warrior is sworn by oath to defend The Dark Side. Seek always to those who do not swear there allegiance to The Dark Side. To defend you’re Sith Lords and High Council members, from any out side force.

Discipline
A Sith is mindful of destruction, like a volcano ready to release its wave of death upon its victims. He realizes that it is in conquering the his emotions as well as conquering others does the true Sith find his true being, The inner strength of the Sith Warrior requires much discipline: mentally, emotionally, and physically. A Sith by nature is highly disciplined in all levels of his being, that in the fiery moment where the Force must be released to defend self or others who deserve that loyalty, the action is a clear extension of many years of training and inner discipline.

Conquering the Force
A Sith’s conquering in the Force never ends. A wise Sith should strive to remember that there is always something more to learn about the Force. The Force reveals itself to those who have the desire to conquer it. Only when you have become a True Sith Over Lord can you say that you have conquered the Force. Only when you can say that no one can stand in your way can you say that you have conquered the Force.

Aptitude
To seek excellence in all endeavor’s expected of a Sith Warrior, martial and otherwise, seeking strength to be used in the service of the Dark side. A Sith strives to excel physically, mentally, and can put these in motion instantly. This requires discipline, patience and perfect practice. A Sith Warrior engages in the battle to be victorious – on whatever front he is faced with in the modern world.

Justice
Seek always the path of ‘Dark Side’. Recognize that the sword of justice can be a terrible thing, so it must be tempered by inhumanity and cruelty. Only after you have learned to conquer others will you be a true sith.

Engaging in Conflict
There is not enough Conflict in the galaxy for far too many beings, it is only though conflict that the strong will prevail. But a true Sith needs to embrace conflict. “Cry Havoc and Slip the dogs of war”. Is an apt saying for a Sith, only when you can embrace conflict into your life and feel at one with your bothers. Will you know the True meaning of being called a Sith.

Loyalty

Loyalty to the Sith is unquestionable, the Sith Religion will not take it lightly if you betray the religion. But the Sith Order needs more: it requires loyalty with out question. It goes without saying that Sith should be loyal to one another. More importantly, though, each Sith should be aware that he must act in accordance with the wishes of his Master, who must in turn act in accordance with the wishes of the Sith Lords Council. Who answer to the Council of 3.

Superiority

A True Sith will value his accomplishments and tell others about them so that your brothers can benefit from your experience. Only though telling your bothers about what you have done can then Religion grow. As all Sith know that the Sith Religion is superior to the Jedi’ism . Only by stopping them from spreading there religious babble can we turn the World to our way of thinking.

Negotiations with a lightsaber (hostile communications)
It is sometimes necessary for a Sith to practice deception. But only to an out side force, e.g.: Jedi . Sith’s do not interfere with the lives of the common people, but Jedi are another matter. They wish to bring balance to the world; it is only though the Sith’s rule can there be balance. If the Jedi take there place as rules will there be no free will.

Courage
Being a Sith Warrior means choosing the more difficult path. It is only the Jedi that take the easy path. It is only though the difficult paths can the truth me known. As a young Sith you will not be expected to take the difficult path all the time, it is only though training that you will be more confident to not take the easy path to the true mean of The Sith.

Focus
A Sith Warriors focus is in the moment, in the now, realizing that the stylus of time cuts in the present, and that history is perpetually in the making. A Sith Warrior realizes that past is important, as well as the future. To focus on the Future will give you a leading edge when you come to fight the Jedi.

Fearlessness
Fear leads to the Darkside. Fear leads to anger, anger leads to hate, and hate leads to suffering. This is the Path that a True Sith will take, Suffering only the pain of having to stop the Jedi from spreading there babble. The golden rule is to act fearlessly upon what one believes to be right Fearlessness mean arrogance or aggressiveness, when it comes to the Jedi Religion.

Harmonizing
The Path of the Sith Warrior is more than just a system of techniques for controlling, sensing, and altering the Force. It is a deep spiritual ideology of existence, a deeply meaningful and moving panoramic journey and path to the Darkside. Only then will you see that you are an individual that’s true nature as a part of a larger whole. A Sith seeks to live take control of the universe, only then can a Sith have true focus. A Sith will engage in Conflict at all opportunity’s to gain more experience. It is only though experience that a Sith can take his/hers right full place at the side of the Council of 3.

Sith Chant (1)

There is no peace,
There is anger.
There is no fear,
There is power.
There is no death,
There is immortality.
There is no weakness,
There is the Dark Side.

Sith Chant (2)

I am the hunter of the embracing dark.
I am the bringer of fear.
I am the scorner of peace and tranquillity.
I ride the storm cloud and the night!
I seek to crush the commonplace.
I seek to strike terror in every heart.
I know no passion or pity.
I seek to be Sith in all its manifestations.

Schools of Jediism

Posted in Dark Jedi'ist, Jedi with tags on February 28, 2008 by Seti I Shadim

Portal:Schools of Jediism

From Fellowship of Jedi

Jump to: navigation, search

The following is a categorised list of the various schools of Jediism. Before joining or creating a school of Jediism, please read this guide.

For encyclopedic information about Schools of Jediism in general, see Jediist School.

Contents

  • 1 Page Titles
  • 2 Schools of Jediism
    • 2.1 Shades of Jediism
    • 2.2 Syncretic Jediism

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[edit] Page Titles

When setting up a portal for a School of Jediism, use for your main page the title “Portal:Name_of_school_of_thought”.

After creating the portal to your School’s main page, each page created after that should be titled by using the name of the article, followed by a slash (/), then the first letter of each word in your School’s name. This creates a subpage for your School’s views, to allow easy navigation. Even if there is no page on the topic and is unlikely to be so, this method should still be used, and the main page can be redirected to the subpage.

For instance, if you are creating a page normally titled “The Force” for the Light Jediism school, then the page would be titled “The Force/LJ”. Another example is if you are creating a page normally titled “Breathing exercise” for the Christian Jediism school, you would title the page “Breathing exercise/CJ”.

[edit] Schools of Jediism

The following is a list of the different schools of Jediism.

Note: There is a distinct difference between Jediism and Sithianism.

[edit] Shades of Jediism

These Schools of Jediism are based on the methods they use.

  • Light Jediism
Light Jediism is one of the Schools of Jediism (along with Shadow and Dark Jediism) that most heavily espouses defense and protection of those less able to defend themselves. The defining trait of the Light Jedi, though, is their emphasis on peace, serenity, and order; all of which they use in the battle against evil.
  • Shadow Jediism
Shadow Jediism is the School of Jediism that does not bother with the concepts of “Light” and “Dark”, and use whatever means are necessary but always thinking of the effects. Some Shadow Jedi balance the Light and Dark Jedi paths, and believe that to find true harmony within one’s soul, balance must be attained between the two distinct Shades of Jediism.
  • Dark Jediism
The School of Jediism that believes in the use of controlled passion (especially anger) in the battle against evil; they believe this battle to be the most important duty of a Jedi. Along with Light and Shadow Jediism, the Dark Jedi are defenders of those who cannot defend themselves (particularly humans). The most defining trait of the Dark Jedi, though, is their emphasis on strength, power, and chaos; all of which they believe can be used in the battle against evil.

[edit] Syncretic Jediism

These Schools of Jediism are a combination of Jediism and other relgions and religious aspects.

  • Christian Jediism
The School of Jediism that incorporates Jediism with the religion of Christianity. The most defining trait of Christian Jedi, though, is their emphasis on the wisdom of Christ, the utilization of the Bible as a source of truth, and servitude to the rest of mankind.
  • Monastic Jediism
The School of Jediism which believes the most pure way to follow the Force is to abandon all notions of right and wrong, good and evil, dark and light, passion and serenity, in exchange for a view of ego-less non-attachment. The defining trait of Monastic Jedi, though, is their emphasis on non-violence, destruction of ego, and unity with the Force.

Giordano Bruno

Posted in Giordano Bruno, Philosophy with tags , , on February 26, 2008 by Seti I Shadim

329px-giordano_bruno_campo_dei_fiori.jpg

Giordano Bruno

by H. James Birx
Visiting Scholar, Harvard University, 1997-1998

Source: The Harbinger
http://www.theharbinger.org/xvi/971111/birx.html

“The universe comprises all being in a totality; for nothing that exists is
outside or beyond infinite being, as the latter has no outside or beyond.”
Giordano Bruno, On the Cause, Principle, and Unity (fifth dialogue).

Introduction

I was an independent child, ever curious and always asking questions about
things in nature. Although born in Canandaigua, my early years were spent
living on a large farm in nearby Holcomb, Western New York. I was always
surrounded by birth and change and death. My developing mind was fascinated
by those distant twinkling stars and pictures of prehistoric life forms
(especially dinosaurs). I often went to the movies, being particularly
attracted to epic, fantasy and science fiction films, e.g., Quo Vadis
(1951), Mighty Joe Young (1949) and Unknown Island (1948), respectively.
Consequently, even as a youngster, my emerging worldview was both cosmic and
evolutionary in orientation.

When at Bloomfield Central High School, I pursued studies in science (my
favorite subject was biology) and enjoyed writing and public speaking. After
buying a telescope, my interest in astronomy was greatly intensified. I was
amazed and delighted to experience that, through the aid of several lenses,
my eyes could see some points of light in the night sky turn into several
planets and moons of our solar system. Furthermore, hundreds of remote stars
invisible to the naked human eye could now be clearly seen through my
telescope. How insignificant the earth and life upon it (including our own
species) now seemed to me.

As a student at SUNY College at Geneseo, I was interested in both science
and philosophy. Those bold ideas of great thinkers from Aristotle to
Einstein, particularly Darwin’s theory of organic evolution, excited me. My
academic studies at that time focused on biology and anthropology. Actually,
these two areas of science are interrelated within the framework of a
dynamic planet in evolution. And although I was aware of those contributions
that had been made by Copernicus, Kepler and Galileo to modern astronomy,
the name “Giordano Bruno” was still unfamiliar to me. However, my mind was
always open to new concepts and new perspectives.

As a physical anthropology major in graduate school at SUNY at Buffalo, I
was more and more concerned about the true place humankind occupies within
organic history and this evolving cosmos. Later in philosophy, I was
introduced to Bruno’s iconoclastic ideas as a result of my readings in the
history of both science and philosophy. For me, discovering the Brunian
worldview was a liberating experience, indeed. It freed my mind from the
blind faith and dogmatic beliefs of an outmoded theology and myopic
philosophies.

As a direct consequence of my extensive studies in the special sciences,
particularly paleoanthropology, I slowly developed grave doubts about the
truth value of traditional beliefs in Christian teaching as well as other
religions. Having always been urged to think for myself, my own ideas found
an intellectual home in Bruno’s remarkable conceptual framework. I was
greatly inspired by his bold vision of an eternal and infinite universe free
from those narrow confinements of Thomism and Aristotelianism. In addition,
I was challenged by Bruno’s open-ended cosmology: no longer did this planet,
life on earth, or even our own species hold a privileged or central place in
this changing universe.

I found it utterly incredible that, during the Italian Renaissance, Bruno as
a natural philosopher had developed a cosmology grounded in the concept of
infinity. In fact, Bruno’s worldview far surpasses those ideas of Cusa,
Copernicus, Brahe, Kepler, and Galileo: it argues for an infinite number of
stars, planets, and galaxies! Likewise, Bruno was an early spokesman for the
emerging science of exobiology. He boldly held that life forms, including
intelligent beings, exist on a plurality of worlds elsewhere in this
infinite universe.

Greatly influenced by Bruno as well as Feuerbach, Darwin, Nietzsche, and
Haeckel (among other scientists and philosophers), I became committed to
naturalism and humanism. My five years of doctoral studies in philosophy
under the late Marvin Farber and Paul Kurtz even strengthened my cosmic
perspective and evolutionary framework. Overcoming years of theistic
indoctrination, I finally became a pervasive materialist and secular
humanist.

In January 1971, I visited for the first time that place in Rome where Bruno
was burned to death at the stake for his pantheistic stance and cosmic
perspective. Today, as a scientist and philosopher in the field of
anthropology, my own worldview is essentially Brunian in orientation. This
is clearly reflected in my teaching, writing, and lecturing.

Finally, in my professional judgment, the human world has yet to come to
grips with Bruno’s awesome perspective and its ramifications for science,
philosophy, religion and theology. To me, Bruno is the supreme martyr for
both free thought and critical inquiry.

Bruno: The Man

The great Italian philosopher Giordano Filippo Bruno (1548-1600) was born in
Nola, in the Campania. As a young scholar, he studied philosophy and
literature in Naples, and later theology at the Monastery of San Domenico
Maggione. He had a tenacious memory and extraordinary intellect. In 1572
Bruno took the vows of priesthood. Yet in 1576, doubting many of the
teachings of Christianity and therefore suspected of heresy, this Dominican
monk with unorthodox opinions abandoned his religious order and subsequently
was forced to flee to the more secular Northern Italy in order to escape
both the Neapolitan Inquisition and the Holy Office of Rome. Fearing for his
safety and seeking freedom of expression, the restless Bruno wandered as a
solitary figure through Switzerland, France, England, Germany, and
Czechoslovakia. These were years of study, reflection, speculation, writing
and lecturing.

With steadfast determination, creative thoughts and controversial books,
Bruno challenged those entrenched beliefs of the Roman Catholic faith, the
Peripatetic biases of his contemporary astronomers and physicists, and that
unrelenting authority given to the Aristotelian worldview. Unfortunately,
Bruno as ingenious freethinker had a personality that aggravated both the
general populace and serious scholars to such a degree that he could never
claim a permanent home anywhere during his lifetime; nevertheless, he no
doubt saw himself as a citizen of the entire universe.

During a two-year period in London (1583-1585), the autodidactic Bruno
lectured at Oxford University and both wrote and published six strikingly
brilliant Italian dialogues: On the Cause, Principle, and Unity; On the
Infinite, the Universe, and Worlds; The Ash Wednesday Supper; The Cabala of
the Horse Pegasus; The Expulsion of the Triumphant Beast; and The Heroic
Frenzies. These volumes contain the essential elements of his daring
cosmology, new epistemology, and bold statements on ethics, religion and
theology. He had rigorously rejected the geostatic, geocentric,
anthropocentric, and finite-because-spherical model of the cosmos found in
those Aristotelian writings of antiquity that were still supported by the
Roman Catholic Church.

Bruno also wrote poems in which he ridiculed, with caustic sarcasm and
bitter satire, both the dogmatic clergymen and superstitious beliefs of his
age. In 1591, his last books and Latin poems were published at Frankfurt in
Germany. They include On the Monad, On the Immense, and On the Triple
Minimum.

After many years of solitary wandering through Europe and with reckless
abandon, the courageous Bruno returned to Italy in optimistic hope of
convincing the new Pope, Clement VIII, of at least some of his controversial
ideas. As a consequence of entrapment by the young nobleman Giovani
Mocenigo, the self-unfrocked monk was tried and condemned twice (first by
the Venetian Holy Inquisition in 1592, and then by the Roman Holy
Inquisition in 1593). Bruno’s critical writings, which pointed out the
hypocrisy and bigotry within the Church, along with his tempestuous
personality and undisciplined behavior, easily made him a victim of the
religious and philosophical intolerance of the 16th century. Bruno was
excommunicated by the Catholic, Lutheran and Calvinist Churches for his
heretical beliefs. The Catholic hierarchy found him guilty of infidelity and
many errors, as well as serious crimes of heresy. However, Bruno stubbornly
refused to recant his lofty vision. He was subsequently handed over to the
Italian state, which determined his final fate. The philosopher was
imprisoned in the dungeons of the Holy Inquisition in Rome for seven years,
denied pen and paper as well as books and visitors, relentlessly
interrogated and probably tortured. After enduring this living tomb, he was
eventually sentenced to death under the influence of the Jesuit Cardinal
Robert Bellarmine. Obstinate to the end, Bruno never recanted his heretical
position.

At Rome on February 17, 1600, at the age of 52, the contemptuous and
rebellious Giordano Bruno was bound, gagged and publicly burned alive at the
stake in the center of the Campo dei Fiori, not far from the Vatican, while
priests chanted their litanies. His wind-blown ashes mixed with the very
earth that had sustained his life and thought. Three years later, the
writings of the apostate monk and intrepid thinker were placed on the Index.
In June 1889, during the reign of Pope Leo XIII, contributions from
anticlerical groups around the world enabled an impressive bronze statue of
Bruno, by Ettori Ferrari, to be erected by the public on the very spot where
he had been executed (the great German evolutionist Ernst Haeckel, himself a
monist and pantheist, wrote a hard- hitting address for this auspicious
event).

With a profound imagination, Bruno had ushered in a new cosmology. Boldly,
he held this universe to be eternal in time, infinite in space, and
endlessly changing. In the history of Western philosophy, his speculations
are a lasting and significant contribution to our modern conceptualization
of a dynamic universe. The awesome Brunian worldview is a remarkable
interpretation of reality which, in its vision, far surpasses the closed
cosmological frameworks presented by Cusa, Copernicus, Brahe, Kepler, and
Galileo. Bruno’s creativity was a result of his freedom from the traditional
thought-system grounded in the Aristotelian view of nature and the dogmatic
belief-system of the Roman Catholic Church.

In fact, Bruno stood utterly alone in foreshadowing our present
understanding of and appreciation for space, time, matter, and life itself
(particularly the place of humankind within the cosmic flux of all things).
No longer did the heavens and earth represent two separate but different
realms in terms of matter and motion.

During the tumultuous period of the Italian Renaissance, it was Bruno who
critically reflected upon the heavens and, as a result, seriously considered
the far-reaching implications and inevitable consequences that his unique
vision held for considering the true position of our own species within this
universe. Because he was neither a scientist nor a mathematician, Bruno
relied upon rational speculations and the extensive use of analogies, along
with magic and mysticism (he had developed an intense fascination for
Renaissance hermeticism), to support his cosmic model. His daring worldview
undermined the split, finite, and closed conceptual framework of the
physicists, astronomers, philosophers and theologians during his time.

Bruno was especially indebted to the cosmic visions of Titus Lucretius Carus
(ca. 99-ca. 55 B.C.E.) and Nicholas of Cusa (1401-1464): Lucretius is
remembered for his remarkable book On the Nature of Things, while Cusa is
known primarily for his insightful volume Of Learned Ignorance. Their
interpretations of this dynamic universe went far beyond those conceptual
limits of all earth-bound and human-centered views of the cosmos. It should
be stressed, however, that Bruno was not greatly influenced by the
Copernican model of a heliocentric universe. In sharp contrast to
Copernicus, Bruno was aware of those limitations that result from a strictly
mathematical approach in attempting to comprehend the characteristics of
this universe. Instead, he emphasized that the use of symbolic logic and
discrete geometry merely supplements the findings of rational speculations
grounded in intuition and imagination. Reminiscent of those natural
cosmologists of the pre-Socratic period, Bruno gladly extrapolated his new
ideas and vast vision from his own critical observations of nature and a
rigorous use of his powerful imagination. His interests in the art, magic,
and numerology of ancient Egypt were essentially a reflection of his own
fascination with change and memory (increased by the thoughts of the Catalan
monk, Raymond Lully) as well as his view of the cosmos as a divine and
living universe.

Eternity and Infinity

Breaking new ground in cosmology, Bruno’s philosophy of nature depends upon
the metaphysical concepts of plurality, uniformity, and cosmic unity along
with the logical principle of sufficient reason. He ruthlessly criticized
all geocentric, zoocentric, anthropocentric, and heliocentric views of
reality. His new philosophy repudiated the Peripatetic terrestrial/celestial
dichotomy and, instead, maintained that the same physical laws and natural
elements of the earth exist throughout this eternal and infinite universe.
In doing so, Bruno was able to correct and surpass the planetary perspective
expounded by Aristotle, Ptolemy, and Aquinas. He even advanced beyond the
sun-centered astronomy advocated by some of his contemporaries. His own
model of the world is free from any fixed point of reference. In retrospect,
it may be claimed that his pioneering thought actually fathered modern
cosmology.

Bruno’s vision replaced a finite cosmos with an infinite universe. His
insights are free from the erroneous assumptions, moribund scholastic
prejudices, and restrictive beliefs of the established religion of his time.
Without ignoring the value or limitations of reason (mathematics and logic),
he took intuitive leaps that synthesized both perceptual experience and the
critical intellect into a daring worldview that grasps the basic features of
cosmic reality. For him, such rigorous reflection also led to humanistic
action. Because Bruno was unable to demonstrate his metaphysical claims
scientifically, he relied upon thought-experiments to glimpse the
ramifications of his sweeping vision. (In this century, Einstein would use
the same imaginative method to fathom both the extraordinary implications
and startling consequences of his special and general theories of
relativity.) Bruno also taught that there are an infinite number of
perspectives (recall Nietzsche’s perspectivism), with there being no
privileged or fixed frame of reference: human experience can be unified in
religious, scientific, or philosophical concepts. Nevertheless, he realized
that religious formulations are inevitably doomed in the face of the
scientific method and ongoing empirical discovery.

Not restricting himself to the concept of finitude, Bruno was thrilled by
the idea of infinity. He was not willing to set limits to those
possibilities and probabilities that are inherent in this universe (as he
saw it). His imagination thrived on the plausibility of extending the
concept of infinity to embrace all aspects of cosmic reality: this universe
is infinite in both potentiality and actuality, and its creative power is
both endless and infinite. As such, no fixed ceiling of a finite number of
stars sets a spherical boundary to the physical cosmos and, moreover, no
dogmatic system of thoughts and values should imprison that free inquiry
that is so necessary for human progress and fulfillment.

For Bruno, there are no real separations (only logical distinctions) within
the harmony and unity of dynamic nature. He overcame the myopic
earth-centered framework of his time with a challenging but liberating
sidereal view of things: in the cosmos, there are an infinite number of
stars and planets (as well as comets and moons) more or less analogous to
our sun and earth, respectively. He even envisioned an infinite number of
solar systems, cosmic galaxies, and island universes strewn throughout this
boundless reality.

Clearly, Bruno was in step with progressive science and natural philosophy
in his attempt to overcome all those belief-systems preoccupied with this
planet and our species. He affirmed the essential homogeneity of this
cosmos, teaching an atomistic philosophy that maintains all things both
inorganic and organic to be composed of monads as the ultimate units of
process reality (an idea later expanded by Leibniz): the physical unit is
the atom, the mathematical unit is the point, and the metaphysical unit is
the monad. The infinitesimal and irreducible monads mirror this dynamic and
infinite universe in accordance with the dialectical principle of the unity
of the microcosm with the macrocosm. In addition, Bruno claimed that this
continuous universe had no beginning and will have no end in either space or
time, and that there is life (including intelligent beings) on countless
other worlds.

Bruno’s sweeping vision also considered the human animal with its endless
potentialities. Our own species is a critically thinking animal. It must not
be ashamed of doubts, problems, limitations, and curiosity. Nevertheless,
humankind is merely a fleeting fragment of our earth, which in turn is only
a temporary speck within cosmic history. This dynamic philosophy emphasizes
that, in this best of all possible worlds (a position later defended by
Leibniz), the human animal is a product of, dependent upon, and totally
within the flux of nature.

Bruno taught that there are no a priori limits to human thoughts, feelings,
and actions; through its intellect, the human organism is capable of living
in harmony with this universe. He also stressed that both reason and emotion
are necessary for the total human being. In fact, in this eternal and
infinite universe, Bruno held that the uniqueness of each person is actually
heightened within a community of individuals that mirrors the plurality of
worlds. Although from the cosmic perspective the human animal appears to be
insignificant, it is nevertheless of great importance within a planetary
framework.

Bruno argued for an infinite number of inhabited worlds. Hence, he conceived
of life forms and intelligent beings existing on other planets throughout
this universe. As such, his cosmology anticipated the emerging science of
exobiology in modern astronomy: neither this planet nor our species is
unique in the incomprehensible vastness of cosmic reality.

Not until 1609, nine years after Bruno’s death, did the astronomer/physicist
Galileo Galilei (1564-1642) first use the telescope to discover that the
heavenly bodies do in fact resemble our earth; in this same year, Kepler
mathematically demonstrated the elliptical orbits of the planets. The
Aristotelian dichotomy between our imperfect terrestrial world and the
seemingly perfect celestial realm was finally abolished, thereby making the
idea of life forms and intelligent beings elsewhere in this universe a
plausible hypothesis in modern science and natural philosophy.

Also as an outgrowth of his new cosmology, Bruno rejected all fixed value
systems; And he advocated the relativity of ethics. No object, relation, or
event could be absolutely good or absolutely evil. Likewise, no thought or
action could be absolutely right or absolutely wrong. As such, Bruno
pioneered a naturalistic ethics far removed from Kant’s moral philosophy
with its categorical imperative grounded in a cryptic theology. Bruno saw
that values, experiences, and cosmic reality are interrelated within a
dynamic unity; he also taught the ultimate unity of truth, beauty, and
goodness. Perfection resides only in taking this eternal and infinite
universe as a dynamic and unfolding whole (thus accounting for Bruno’s
pantheistic stance).

Relativity and Evolution

Bruno offered a cosmology that anticipated Einstein’s theory of relativity
and perhaps even Darwin’s theory of evolution. In an infinite universe,
Bruno argued that space, time, size, weight, motion, change, events,
relationships, and perspectives are always relative to any particular frame
of reference. For him, from the village of Nola, Mount Vesuvius looked like
a barren volcano devoid of life. Yet, from the slopes of Vesuvius, it was
Mount Cala that now looked like a lifeless volcano. In fact, both geological
formations support life. This experience impressed upon Bruno the relativity
of perspectives and the crucial distinction between appearance and reality;
Aristotle had been wrong in maintaining that appearance is reality.
Consequently, in the reach for knowledge and wisdom, our limited senses need
to be supplemented by mathematics and especially rational speculations.

Furthermore, in a thought-experiment, Bruno imagined himself floating above
and beyond the earth. As he drifted closer and closer to the moon, it got
larger while our planet got smaller. From the lunar surface, it was now the
earth that seemed to be a satellite while the moon itself looked as if it
were the size of our planet. If Bruno had drifted far beyond the moon, then
he would eventually see both the earth and its only satellite first become
merely specks of light and then, eventually, they would disappear into the
blackness of deep space. Using his powerful imagination, the philosopher
once again demonstrated the principle of relativity and emphasized the
crucial difference between the appearance of things and their true reality.

Bruno’s model of this universe disclaimed any dogmatic judgments: the center
of this universe is everywhere and its circumference is nowhere. In sharp
contrast to an Aristotelian framework, the Brunian viewpoint gives an
open-ended perspective free from any absolutes in science or philosophy or
theology.

It may be said that Bruno at least glimpsed in a speculative fashion the
scientific theory of organic evolution. Although he claimed that decay and
generation continuously occur everywhere, he held that this unfolding
universe is always striving for novelty and perfection. In maintaining the
essential unity of nature as well as suggesting the development of lower or
simple life forms into higher or complex living things, Bruno apparently
recognized the historical transformation of all organisms on earth. In fact,
he perceived this entire universe as an organic entity manifesting a
pervasive world-soul. (Leonardo da Vinci, Alexander von Humboldt, and Lewis
Thomas have all viewed this planet as being more or less like an organism or
cell.) Bruno’s dynamic view of all things foreshadowed the process
philosophies of Leibniz, Hegel, and Whitehead. His mysticism reminds one of
the visions of Ernest Renan, Miguel de Unamuno, and Pierre Teilhard de
Chardin.

Bruno: The Pantheist

Bruno maintained that the multiplicity of natural things originates out of a
single substance, which is both eternal in time and infinite in space. The
essential unity of this dynamic cosmos is ultimately grounded in the
identity of contraries or the coincidence of opposites (a doctrine first
conceived by Cusa and later developed by Hegel). The straight and the curved
in mathematics, the center and the circumference of this universe, and the
spirited matter or materialized spirit throughout reality are each claimed
to be, in the final analysis, identical in Bruno’s monistic and mystical
interpretation of the creative process of cosmic development.

Rejecting both theism and deism, the wise Bruno professed a pantheistic view
of reality. He espoused the idea that the supreme single necessary substance
is God or nature, which encompasses every particular object, relation, and
event that exists potentially or actually in this universe. God is the
cause, principle, and unity of all existence. Since God is totally immanent
for Bruno, his pantheism both challenged and superseded the medieval belief
in a personal God who transcends the world as well as all later beliefs in
deism. In fact, Bruno the infidel became the greatest philosopher of the
Italian Renaissance; he had left the gloom of the monastery and the dogma of
the Church for the joy and lifelong inspiration that lay in contemplating
the endless wonders of this infinite universe. Throughout his life, he never
wavered from his cosmic perspective, pantheistic orientation and passion for
infinity.

Bruno’s conception of God as nature had been first proposed by Xenophanes in
Greek antiquity. After Bruno’s death, pantheism was advocated by Spinoza,
Goethe, Ernst Haeckel, Samuel Alexander, and Albert Einstein (among others).

As a mystic, Bruno grasped the essential unity of this infinite universe and
severely criticized the religious belief-system for its dualistic
metaphysics. He experienced God as the world itself, an idea that transcends
the empirical sciences and traditional theology. Therefore, it is not
surprising that Brunian mysticism seriously threatened the rigid and closed
politico-religious establishment of his time (this same dogmatic outlook by
the Church would later force Galileo to recant all his discoveries in
descriptive astronomy).

Conclusion

In the history of Western philosophy, Bruno’s iconoclastic ideas and
unorthodox perspectives remain a symbol of creative thought and free
inquiry. He advocated religious and moral reforms, and heralded the modern
cosmology through his emphasis on an infinite universe and an infinite
number of inhabited worlds. During the past four centuries, advances in
descriptive astronomy and theoretical physics have given empirical and
conceptual support to the Brunian philosophy. No longer is there a split
between the terrestrial world and the celestial realm. Moreover, the
principles of relativity and uniformity pervade the modern interpretation of
this cosmos. The more our space-age technology probes reality, the larger we
discover this universe to be. Scientists and philosophers now take seriously
a cosmic perspective that includes billions of galaxies, each with billions
of stars. Furthermore, it is highly probable that other solar systems fill
this universe and also very likely that life forms (including intelligent
beings) inhabit and evolve on other planets similar to our earth.

Certainly, Bruno would have scoffed at the anthropic principle while
extending the Gaia hypothesis to encompass the entire universe. He would
have been pleased to see his cosmic perspective visually presented in the
film 2001: A Space Odyssey (1969). Likewise, he would have been thrilled by
the glorious photographs of celestial objects taken by the Hubble Space
Telescope mission as well as the gigantic radio telescope at the Arecibo
Observatory, Puerto Rico, that searches for signals from intelligent beings
in outer space. And no doubt, Bruno would have enjoyed discussing this
universe with Stephen Hawking and the late Carl Sagan. Surely, the cosmic
reality of deep space is filled with star clusters and cosmic objects far
beyond the myopic comprehension of those dogmatic religionists of the
Italian Renaissance who silenced the greatest philosopher of their age.
Suffice it to say that Bruno would be excited about quasars, pulsars,
superstrings, supernovas and black holes; he would have easily incorporated
these objects as well as hyperspace and other universes into his own cosmic
perspective of dynamic reality.

Having rejected any ontological separation of the superlunary and sublunary
realms, Bruno would be delighted with the modern scientific quest for a
unified-field-theory to explain everything throughout this physical universe
in terms of several equations; especially since such an undertaking is in
step with his own cosmic monism. Also, he would be thrilled by the present
Pathfinder mission with its Sojourner rover examining the surface of the red
planet Mars for any signs of life before it is inhabited by human beings.

In general, Giordano Bruno paved the way for the cosmology of our time. To
his lasting credit, the most recent empirical discoveries in astronomy and
rational speculations in cosmology (including the emerging science of
exobiology) support many of his brilliant insights and fascinating
intuitions. This is an appropriate legacy from a daring and profound
thinker, who presented an inspiring vision which still remains relevant and
significant for our modern scientific and philosophical framework.

—————————————————————————-

Dr. H. James Birx, Professor of Anthropology at Canisius College, is the
author of Interpreting Evolution (Prometheus Books, 1991), an invited
Visiting Research Scholar at the Center for Inquiry in Amherst, New York,
for 1997-1998 and a Contributing Editor for Free Inquiry.

A Dark Jedi’ist Code

Posted in Dark Jedi'ist with tags on February 25, 2008 by Seti I Shadim

In every new moment…. 

The Dark Jedi’ist is free

to embrace morality or not

The Dark Jedi’ist is free

to embrace compassion or not

The Dark Jedi’ist is free

to embrace peace or war

The Dark Jedi’ist is free

to embrace wrath or love

This is true darkness.

This is the true power.

-Ko Hsuan

Monks Of Shimura

Posted in Dark Jedi'ist, RPG with tags on February 23, 2008 by Seti I Shadim

Monks Of Shimura

 

History:

Long before there were lightsabers there were Jedi.  After the invention of those graceful weapons Jedi began to lose sight of what the Force was all about and fall into the Dark trap of technology, or so the revered Master Kambei Shimura thought.  The Knighthood was beginning to rely too much on “convenient” technology.  That’s not the way of life; the way of the Force.  Jedi after Jedi took up the saber and left for the stars and the adventures they contained.  A Jedi craves not these things.  Disgusted at the behavior of his fellow Jedi, Shimura broke away from the Academy with a handful of devoted students and established a Temple on the sixth moon of the third planet of the Nikus system.  There he taught his disciples the true gifts of the Force: perfection through inner peace, compassion, contemplation and, ironically, tolerance.

Millennia passed and student after student joined the Brotherhood and learned the teachings of Shimura and the way of Ka, the religious philosophy of the Monks.  Similar to Zen, Ka teaches the inner spirituality of life and the soul.  Everything is provided by the Force, there is little need for cold, unfeeling mechanisms.

During the Emperor’s great purge, the Temple of Shimura was located by Dark Lord Vader and torn asunder.  Few of the Brotherhood were able to escape and spread across the galaxy like seeds.  Today, with the Empire removed, these remaining skilled Monks are establishing their own Temples in remote systems to pass on what they have learned.

Beliefs/Lifestyle:

1) Avoid the use of (unnecessary) technology.  “There is nothing that technology may provide that the Force cannot.  Why artificially radiate food when nature provides fire?  Why ride aback metal creatures when the wind can send you across sea just as surely?  Technology is quick and easy.  These are traits of the Dark Side.  Life should be neither.”  Although it is true that nothing can be provided by science that the Force cannot, very few Jedi have been able to step across worlds.  The modern Brotherhood believes it is in the spirit of Ka to except one’s limitations.  The Monks will avoid most technology whenever possible (datapads, blasters, lightsabers, scanners, holocrons, bacta tanks, etc.) but will reluctantly use other forms (starships) when needed (which isn’t often.  Followers of Shimura discourage “adventuring” and tend to live entire lives in their Temples.  The rare exceptions are traveling teachers and emissaries).

A Shimuran Monk would never accept cybernetic replacements or enhancements, nor are they likely to associate with droids.

2) The way of Shimura is the way of Ka.  All answers may be found in it’s techniques.  Ka is the foundation of all Shimura’s teachings.  When a student is first accepted into the Brotherhood he begins learning Ka.  First simple koans and history and later develop the physical disciplines.  In line with the Brotherhood’s beliefs, the process is not quick or easy . . . it takes several years of hard work and devotion.

3) Follow the Jedi Code.  Although the Knighthood has allowed technology to cloud their judgment, the Shimuran Monks still believe in the Code.

4) Tolerate the misgivings of others.  Shimuran Monks are not retro, anti-technology fundamentalists.  They do not attack technological centers or those who choose to use technology, nor do they harass commuters at starports with pamphlets damning them for their way of life.  They simply have a different outlook on life.  If asked, they will tell a koan of enlightenment.  If sought out, they will teach their beliefs (but only those who prove worthy will learn Ka).  The Monks do not hate the Jedi; in fact, they feel sorrow for their fallen brothers and would do anything to help bring them back to the Light.

The Art of Ka:

The Monks of Shimura are best known for their mastery of Ka, their proto-martial art.  Practice of Ka strengthens the mind, body, and soul.  Masters of this art are capable of incredible feats.  Through Ka, Shimuran contemplatives seek perfection and enlightenment, and with it, they stand powerfully against all who would threaten the sanctity of their Temples.  Ka can be broken down into three parts: Skill (Ka Lore), Martial Art (Ka Combat), and Force Powers (Ka and Empower Self).  Those who are not Force-Sensitive may join the Brotherhood and learn the first two aspects of Ka but not the third.


Krath Code

Posted in Dark Jedi'ist with tags on February 23, 2008 by Seti I Shadim
  • Krath Code

    There is no pain; there is understanding. There is no failure; there is obedience. There is no self; there is unity. There is no death; there is the Dark Side.