Affinity Chaos Quotes

I did not want to believe Ead,” she replied, “but I see that my affinity with you cannot be denied.

The god of unreflecting drunkenness advised me to take no reading matter at all, or if I absolutely insisted on reading matter, then a little stack of Rasputin would do; Apollo, on the other hand, in his shrewd, sensible way, tried to talk me out of this trip to France altogether, but when he saw that Oskar's mind was made up, insisted on proper baggage; very well, I would have to take the highly respectable yawn that Goethe had yawned so long ago, but for spite, and also because I knew that The Elective Affinities would never solve all my sexual problems, I also took Rasputin and his naked women, naked but for their black stockings. If Apollo strove for harmony and Dionysus for drunkenness and chaos, Oskar was a little demigod whose business it was to harmonize chaos and intoxicate reason. In addition to his mortality, he had one advantage over all the full divinities whose characters and careers had been established in the remote past: Oskar could read what he pleased whereas the gods censored themselves.

[T]here is a dangerous re-evaluation and exploitation of the work of Guénon as the inspirer of a "traditionalist" or "spiritualist" reaction to the modern world. They are often nothing other than attempts to manipulate the universal doctrine in order to legitimize certain thinking or power trends that are only interested in the government of this world, and which have no sense of the sacred. These readers of Guénon seem to get lost in fruitless analytic speculation about the crisis of the modern world or about a hypothetical militant revolt against it. So they make the mistake of always looking for evil outside themselves, creating a justification for being better than other people simply because they have read the work of Guénon and because the rest of the world is in chaos. They confuse their contempt for the chaos in the world with their contempt for the world itself, and their contempt for individuality with their contempt for humanity. They forget that humanity and the world are the fruit of God's creation and that, in any phase of a cosmic cycle, the life of every man is necessarily subject to the battle between the forces of good and evil. It is therefore to overcome those illusions of the soul that are a product of that imagination that is so typical of modern man who, not wanting to make the necessary changes to raise himself up spiritually by learning to control his instincts and stifling his own individuality, by a biased interpretation of tradition, tries to drag down the level of the world by disapproving of the decline of modern man in order to congratulate himself on his own supposed superiority. These people, rather than constructively delving into traditional teaching, only drag out arguments from tradition in order to oppose today's aberrations, and inevitably end up being trapped and fall into a form of dualism between good and evil, incapable of understanding the providential nature of the world that will remain like this as long as God allows it to continue to exist to be used for good. The next steps taken by these incurable idealists are usually to build a sand castle or an ivory tower lived in by a group of people romantically banded together by elective affinities or by an unstoppable missionary spirit aimed at forming a traditional society. Both cases are only a parody of the spiritual responsibility of every person on earth who lives in the world with the sincere aspiration to a genuine intellectual elevation, with a balanced awareness of a dimension of the Creation that is both universal and eschatological. On the one hand, we have people trapped like prisoners in a fantasy about the other world who often become theorists about the detachment from this world and, on the other hand, there are the militants of the illusions of this world who create confusion about the reality of the other world. Prisoners and theorists, fantasies, illusions and confusions, are all expressions of how far we are from an authentic traditional and spiritual perspective. But, above all, we must recognize that in some of these poor readers, there is a chronic inability to distinguish and bring together this world and the other world, without confusing them, and therefore cannot really understand the teachings of Shaykh 'Abd al -Wahid Yahya René Guénon and apply them to their lives.

Spectral analysis of music from classical to nursery rhymes has revealed a remarkable affinity with patterns in nature, in particular fractal distribution called 1/f noise, which is found in the sound of a waterfall or waves crashing on the beach. 1/f noise lies midway between the total chaos of white noise.. ..and overly-correlated brown noise. All music from Bach to the Beatles, even birdsong, is characterized by 1/f noise, displaying the same dynamic balance between predictability and surprise, between dull monotony and random discord. Seen in this light, music is essentially a simulation of the harmony in nature.

A great lawyer is not only learned in the law, so that when the brief is laid before him he may place this fact with that. A great lawyer is also an artist. He is able to march into a land of untamed information and make it adhere to his own idea of order, creating a successful system where only chaos has hitherto reigned. In the mind of a great lawyer there exists a private tribunal of sense and feeling. He puts good with good, bad with bad, and resigns the false to the false. He strikes at vulnerable points in the evidence of others. He throws firm assertions into cloudy confusion. he finds the affinity that exists between actual events, connecting the everyday with the unexpected, and by weaving lines of testimony within and around the statements of strangers, through the most perplexing phases of fabrication, can bring the truth to light if it suits his client's case, or throw it into shadow if it doesn't. If he can master this art of light and dark, he can in the process become rather rich.

These are my attempts at creating a simple powder that will hopefully increase Affinity with the primary Elements.  Once you have created four of each recipe successfully, take one of each powder and record for me what the result is. Do not share these recipes with anybody. You

Whence the special status of such extreme phenomena - and of catastrophe in general, understood as an anomalous turn of events. The secret order of catastrophe resides in the affinity between all these processes, as in their homology with the system as a whole. Order within disorder: all extreme phenomena are consistent both with respect to each other and with respect to the whole that they constitute. This means that it is useless to appeal to some supposed rationality of the system against that system's outgrowths. The vanity of seeking to abolish these extreme phenomena is absolute. Moreover, they are destined to become more extreme still as our systems grow more sophisticated. And this is in fact a good thing - for they are the leading edge of therapy here. In these transparent, homeostatic or homeofluid systems there is no longer any such thing as a strategy of Good against Evil, there is only the pitting of Evil against Evil - a strategy of last resort. Indeed, we really have no choice in the matter: we simply watch as the lesser evil - homeopathic virulence - deploys its forces. AIDS, crack and computer viruses are merely outcrop pings of the catastrophe; nine-tenths of it remain buried in the virtual.