-
NOW LIVE! Into the Woods--new character species, eerie monsters, and haunting villains to populate the woodlands of your D&D games.
The Rape of Morne [Final Update]
- Thread starter Sepulchrave II
- Start date
Inez Hull said:
Can't be, I would think. Eadric had the True Sight amulet-thingie (forget what it's called at the moment), so he would have known if Titivilus was lying. And Mr T specifically said what the temptation was. It was also said at one point that devils get one shot at Temptation, and that's it, so it's not like he could be hiding multiple Temptations to confuse the issue.
Nope, it's just a plain ol', straight-up, moral and ethical catch-22 of Epic Complexity. We love it, Sep! Keep it coming!
Sepulchrave II
Legend
Some answers. It will be a while before the new thread gets underway, so bear with me.
Many thanks for kind words
Naah, we're all too old and long in the tooth for that kind of stuff these days.
The Rape of Morne II
1. Not as much.
2. Yes - I couldn't stop them.
3. Similar, although neither I nor Lombard are that articulate.
4. Eventually.
That's pretty much it, in a nutshell.
That was more a reflection of my uncertainty in actually being able to convey the gist of the exchange.
Yep. We took it very slowly. I was still a complete head
, though.
The point of the kius - and this is just one example of many - is to force the mind into new patterns of apprehension. The double negative is crucial - to say they are not unidentical is not the same as saying they are identical - at least, not in any absolute case, although their identity can be inferred, if you read the kius a certain way. Truth is never positively asserted through the kius because to do so violates the Urgic premise that the Truth is, ultimately, inexpressible.
The rational mind is not supposed to understand the kius.
Not all truths are unequal is the 'final word,' if you like, insofar as it is self-referential, and it is posited as the Truth, rather than posed as a question. By positing not all truths are unequal as the Truth, the statement actually brings its own validity into question.
Sunyasunyata (pron. shunya-shunyata) - or the 'Emptiness of Emptiness' is the closest parallel I can think of: the Buddhist idea that all phenomena are ultimately un-Real or Empty, including the doctrine of Emptiness itself.
Nope.
One, and it's not me.
I've overhauled the Hells. I'm afraid Mephisto in all of his Faustian glory has gone bye-bye, in favour of more traditional devils from the Lemegeton of Solomon, the Grand Grimoire and the Pseudomonarchia Daemonum.
According to (traditional) Orthodoxy, Oronthon is perfect, eternal and unchanging. When the orthodox contemplative achieves a mystical state of consciousness, he or she subsequently interprets it as being in the presence of the deity - i.e. the mystic and the Godhood are in close communion, although they retain their separate identities. Oronthon is viewed largely as a transcendental, rather than immanent reality. Orthodoxy is, in that regard, dualistic.
The Irrenites view the 'conventional' Oronthon - as perceived by Orthodoxy - to be an emanation of the 'Absolute' Oronthon, in much the same way as the Adversary is. They revere the 'Absolute' Oronthon as ineffable, numinous and largely otiose. By uniting the dualities, the goal is union with the Godhood - which is reality/truth etc. All things are, ultimately, Oronthon - hence, the Irrenite Heresy leans towards monism, although it is framed in dualistic language.
The Urgic mystics are also dualists, although they emphasise a different duality - that of matter and spirit. By shedding the physical form, through Gnostic realization, the Urgic Mystic comes to realize the identity of himself and the Godhead. The 'divine spark' is reunited with Oronthon, from which it was never actually different in the first place, and all phenomenal truths are revealed to be incomplete.
Tramst used the premises commonly employed by the Urgic Mystics, and subjected them to a series of reductio ad absurdum arguments, using the negatory dialectic which the Urgics themselves had devised. His conclusion was that even the statement all truths are relative - a common Urgic maxim - was, in fact, relative itself. Philosophy was irrelevant. Speculation about the nature of the deity was irrelevant. Only direct experience of the deity mattered.
Many thanks for kind words
Naah, we're all too old and long in the tooth for that kind of stuff these days.
The Rape of Morne II
1. Not as much.
2. Yes - I couldn't stop them.
3. Similar, although neither I nor Lombard are that articulate.
4. Eventually.
That's pretty much it, in a nutshell.
That was more a reflection of my uncertainty in actually being able to convey the gist of the exchange.
Yep. We took it very slowly. I was still a complete head
, though.The point of the kius - and this is just one example of many - is to force the mind into new patterns of apprehension. The double negative is crucial - to say they are not unidentical is not the same as saying they are identical - at least, not in any absolute case, although their identity can be inferred, if you read the kius a certain way. Truth is never positively asserted through the kius because to do so violates the Urgic premise that the Truth is, ultimately, inexpressible.
The rational mind is not supposed to understand the kius.
Not all truths are unequal is the 'final word,' if you like, insofar as it is self-referential, and it is posited as the Truth, rather than posed as a question. By positing not all truths are unequal as the Truth, the statement actually brings its own validity into question.
Sunyasunyata (pron. shunya-shunyata) - or the 'Emptiness of Emptiness' is the closest parallel I can think of: the Buddhist idea that all phenomena are ultimately un-Real or Empty, including the doctrine of Emptiness itself.
Nope.
One, and it's not me.
I've overhauled the Hells. I'm afraid Mephisto in all of his Faustian glory has gone bye-bye, in favour of more traditional devils from the Lemegeton of Solomon, the Grand Grimoire and the Pseudomonarchia Daemonum.
According to (traditional) Orthodoxy, Oronthon is perfect, eternal and unchanging. When the orthodox contemplative achieves a mystical state of consciousness, he or she subsequently interprets it as being in the presence of the deity - i.e. the mystic and the Godhood are in close communion, although they retain their separate identities. Oronthon is viewed largely as a transcendental, rather than immanent reality. Orthodoxy is, in that regard, dualistic.
The Irrenites view the 'conventional' Oronthon - as perceived by Orthodoxy - to be an emanation of the 'Absolute' Oronthon, in much the same way as the Adversary is. They revere the 'Absolute' Oronthon as ineffable, numinous and largely otiose. By uniting the dualities, the goal is union with the Godhood - which is reality/truth etc. All things are, ultimately, Oronthon - hence, the Irrenite Heresy leans towards monism, although it is framed in dualistic language.
The Urgic mystics are also dualists, although they emphasise a different duality - that of matter and spirit. By shedding the physical form, through Gnostic realization, the Urgic Mystic comes to realize the identity of himself and the Godhead. The 'divine spark' is reunited with Oronthon, from which it was never actually different in the first place, and all phenomenal truths are revealed to be incomplete.
Tramst used the premises commonly employed by the Urgic Mystics, and subjected them to a series of reductio ad absurdum arguments, using the negatory dialectic which the Urgics themselves had devised. His conclusion was that even the statement all truths are relative - a common Urgic maxim - was, in fact, relative itself. Philosophy was irrelevant. Speculation about the nature of the deity was irrelevant. Only direct experience of the deity mattered.
Broccli_Head
Explorer
Sep,
Thanks for the answers to some important questions.
Thanks for the answers to some important questions.
