Aum Gung Ganapathaye Namah
Namo tassa bhagavato arahato samma-sambuddhassa
Homage to The Blessed One, Accomplished and Fully Enlightened
In the name of Allah, Most Gracious,
Most Merciful
Solipsism
A Collection of Articles, Notes and References
References
(Revised: Tuesday, February 06, 2007)
References Edited by
An Indian Yogi
What’s in a name? That which we call a rose
By any other name would smell as sweet.
- William Shakespeare
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8 "... Freely you received,
freely give”.
- Matthew 10:8 ::
New American Standard Bible (NASB)
1
“But mark this: There will be terrible times in the last days.
2
People will be lovers
of themselves, lovers of money, boastful, proud, abusive,
disobedient to their parents, ungrateful, unholy,
3
without love, unforgiving, slanderous, without self-control,
brutal, not lovers of the good,
4
treacherous, rash, conceited, lovers of pleasure
rather than lovers
of God—
5 having a form of godliness
but denying
its power. Have nothing to do with them.
6
They are the
kind who worm their way into homes and gain control over weak-willed women, who are loaded down with sins and are swayed by all kinds of evil desires,
7 always learning but never able to acknowledge the truth.
8
Just as Jannes and Jambres
opposed Moses, so also these men oppose the truth--men of depraved minds, who, as far as the faith is concerned, are rejected.
9
But they will not get very far because, as in the case of those men, their folly will be clear to everyone.”
- 2 Timothy 3:1-9 ::
New International Version (NIV)
6
As he saith also in another
place, Thou
art a priest for ever after
the order of Melchisedec.
- Hebrews 5:6 ::
King James Version (KJV)
Therefore,
I say:
Know your enemy and know yourself;
in a hundred battles, you
will never be defeated.
When you are ignorant of the enemy but know yourself,
your chances of winning or
losing are equal.
If
ignorant both of your enemy and of yourself,
you are sure to be defeated in every battle.
-- Sun Tzu, The Art of War, c. 500bc
There
are two ends not to be served by a wanderer. What are these two? The pursuit of desires and
of the pleasure which springs from desire, which is base, common, leading to
rebirth, ignoble, and unprofitable;
and the
pursuit of pain and hardship, which is grievous, ignoble, and unprofitable.
- The Blessed One, Lord Buddha
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A Brief Word on Copyright
References
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References
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References
Solipsism, LaVey and
Greater Magic
http://www.dpjs.co.uk/solipsism.html
Solipsism
http://mb-soft.com/believe/txo/solipsis.htm
The Future of Telepathy
http://www.vexen.co.uk/life/telepathy.html
Solipsism and the Problem of
Other Minds
http://www.iep.utm.edu/s/solipsis.htm
Henry Thomas and Dana Lee Thomas.(1959) Living Biographies of Great
Philosophers.
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Educational
Copy of Some of the References
FOR
EDUCATIONAL PURPOSES ONLY
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Reference
Solipsism, LaVey and
Greater Magic
http://www.dpjs.co.uk/solipsism.html
...
Solipsism is the extreme subjectivist belief that all reality is
inside your own mind.
It the resultant philosophy of realizing that you cannot verify that anything
you feel, see or experience is real, it could all be fake and misunderstood; it is
therefore the belief that everything you see is due to your own fiat.
Solipsism, is therefore, in
accordance with chaos
magic and subjectivism. It, however, an unscientific theory in that there are no
tests that you can perform to test its truth; it is irrefutable. It is based on reasonable logic - but taken to an extreme.
...
One reality, one self
We cannot verify that any other living being exists
except for ourselves. All interactions with other "people" are, just
like reality, constructs of our subconscious desires. Our own
consciousness is also a part of our subconscious (of course), but our
subconscious is also responsible for creating other people, objects, the laws
of physics and all of our own experience. All reality is imagination on behalf of
the subconscious,
but our conscious self (the self we feel to exist in our bodies) is only a part
of our subconscious.
It is like stating that all the
universe is a single conscious being, and that being is one
person, like Pantheism but the perceived universe
is believed to be the self.
...
It is possible our influence (caused by our perception
of the world or through very subtle effects of our electric currents, etc) can effect other people's minds and even objects and that perhaps we are
doing this subconsciously all the time.
...
Solipsism - we are all gods.
...
Getting in touch with our subconscious
Our subconscious is not, however, directly
controlled by our conscious selves. This model says that becoming a magician is
equivalent to getting in touch with your deeper, unconscious self. Some achieve
this through meditation,
ritual, drugs or any task. It is enlightenment to completely reunify your conscious self
with your real self and when that is achieved you would become nothing, having seen all reality for what it is and therefore not having the conscious/subconscious dynamic that fed you all your
experiences in
the first place. It may be any action that causes you to realize this, any action
from dancing, making love, meditating or listening to black metal.
...
In Solipsism, Greater Magic is self-control and
self-reflection,
as reality
is your own subconscious
in the first place your subconscious can change that reality.
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Reference
Solipsism
http://mb-soft.com/believe/txo/solipsis.htm
Solipsism is the philosophical view that only the self
exists or can be known to exist. In its most extreme form, solipsism holds that all perceived
objects and events are merely the products of personal consciousness and that
this consciousness alone is genuinely real. Most forms of solipsism, however, are derived from
skepticism and
argue that the only things of which genuine knowledge is possible are the mind and
its contents;
hence these alone may justifiably be said to exist. A variant of this form argues
that only
in the first person case is knowledge of the mind possible. The problem of the minds of
others has received considerable discussion in contemporary Anglo American
philosophy.
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Reference
The Future of Telepathy
http://www.vexen.co.uk/life/telepathy.html
...
...birds use the magnetic fields of the Earth to
navigate.
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Reference
Solipsism and the Problem of
Other Minds
http://www.iep.utm.edu/s/solipsis.htm
1. The Importance of the Problem
No great philosopher has espoused solipsism.
Espouse: Choose and follow
Many philosophers have failed to
accept the logical consequences of their own most fundamental commitments and
preconceptions.
The foundations of solipsism lie at the heart of the view that the individual
gets his own psychological concepts (thinking, willing, perceiving, and so
forth.) from "his own cases," that is by abstraction from "inner
experience."
This view, or some variant of it, has been held by a great many, if not the
majority of philosophers since Descartes made the egocentric search for truth to the primary goal of the
critical study of the nature and limits of knowledge. In this sense, solipsism is implicit in many
philosophies of knowledge and mind since Descartes and any theory of knowledge that
adopts the Cartesian egocentric approach as its basic frame of reference is inherently
solipsistic.
Implicit : Implied though not directly expressed;
inherent in the nature of something
...solipsism merits close examination because it is based upon
three widely
entertained philosophical presuppositions, which are themselves of fundamental
and wide-ranging importance. These are: (a) What I know most certainly are the contents of
my own mind -
my thoughts, experiences, affective states, and so forth.;
(b) There
is no conceptual or logically necessary link between the mental and the
physical. For
example, there is no necessary link between the occurrence of certain conscious
experiences or mental states and the "possession" and behavioral
dispositions of a body of a particular kind; and (c) The
experiences of a given person are necessarily private to that person. These presuppositions are
of unmistakable Cartesian origin, and are widely accepted by philosophers and
non-philosophers alike.
...
2. Historical Origins of the Problem
...
...Descartes evades the solipsistic consequences of his method of doubt by the desperate expedient
of appealing
to the benevolence of God. Since God is no deceiver, he argues, and since He has created
man with an innate disposition to assume the existence of an external, public
world corresponding to the private world of the "ideas" that are the
only immediate objects of consciousness, it follows that such a public world
actually exists. (Sixth Meditation).
Thus does
God bridge the chasm between the solitary consciousness revealed by methodic doubt and the intersubjective world of public objects and other
human beings? A modern
philosopher cannot evade solipsism under the Cartesian picture of consciousness
without accepting the function attributed to God by Descartes (something few
modern philosophers are willing to do). In view of this it is scarcely surprising that we
should find the specter of solipsism looming ever more threateningly in the works of Descartes'
successors in the modern world, particularly in those of the British empiricist tradition.
Chasm:
Gap
Descartes' account of the nature of mind
implies that the individual acquires the psychological concepts that he
possesses "from his own case," that is that each individual has a unique
and privileged access to his own mind, which is denied to everyone else. Although this view utilizes
language and employs conceptual categories ("the individual,"
"other minds," and so forth.) that are inimical to solipsism, it is
nonetheless fundamentally conducive historically to the development of
solipsistic patterns of thought. On this view, what I know immediately and
with greatest certainty are the events that occur in my own mind - my thoughts,
my emotions, my perceptions, my desires, and so forth. - and
these
are not known in this way by anyone else. By the same token, it follows that I do not know
other minds in the way that I know my own; indeed, if I am to be said to know other minds
at all - that they
exist and have a particular nature - it can only be on the basis of certain inferences
that I have made from what is directly accessible to me, the behavior
of other human beings.
The essentials of the Cartesian view were accepted
by
John Locke, the father of modern British empiricism. Rejecting
Descartes' theory
that the
mind possesses ideas innately at birth, Locke argued that all ideas have their origins in
experience. "Reflection"
(that is introspection or "inner experience") is the sole source of
psychological concepts.
Without exception, such concepts have their genesis in the experience of the
corresponding mental processes. (Essay
Concerning Human Understanding II.i.4ff). If I acquire my
psychological concepts by introspecting upon my own mental operations, then it
follows that I do so independently of my knowledge of my bodily states. Any
correlation that I make between the two will be effected subsequent to my
acquisition of my psychological concepts. Thus, the correlation between bodily
and mental states is not a logically necessary one. I may discover, for
example, that whenever I feel pain my body is injured in some way, but I can
discover this factual correlation only after I have acquired the concept
"pain." It cannot therefore be part of what I mean by the word
"pain" that my body should behave in a particular way.
3. The Argument from Analogy
What then of my knowledge of the minds of others? On Locke's view there can be only one
answer: since what I know directly is the existence and contents of my
own mind, it
follows that my knowledge of the minds of others, if I am to be
said to possess such knowledge at all, has to be indirect and analogical, an inference from my own
case. This is
the so-called "argument from analogy" for other minds, which empiricist
philosophers in particular who accept the Cartesian account of consciousness
generally assume as a mechanism for avoiding solipsism. (Cf. Mill, J.S., James, W.,
Russell, B., Ayer, A.J.).
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Reference
Henry Thomas and Dana Lee Thomas.(1959) Living Biographies of Great
Philosophers.
Kant
had come at last to the end of his philosophical quest. He had sought for God and he had discovered
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Published on internet: Saturday, October 21, 2006
Revised:
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“Thou
belongest to That Which Is Undying, and not merely to time alone,” murmured the Sphinx, breaking its
muteness at last. “Thou art eternal,
and not merely
of the vanishing flesh. The
soul in man cannot be killed, cannot
die. It waits, shroud-wrapped,
in thy heart, as I waited, sand-wrapped, in
thy world. Know thyself, O mortal! For there is One within thee,
as in all men, that comes and stands at the bar and bears witness that there IS a God!”
(Reference: Brunton, Paul. (1962) A Search in Secret
Amen