In this extended thought-bubble the theme will not concern the general properties of God, as previously, but rather the specific worldly properties which might be considered divine.
Traditionally, the human body is said to have five senses, a body, and a soul; Additionally, the mind is sometimes (in philosophy) called an intermediate property between the body and the soul, and it is either by reference to this intermediate point, or through reference to the soul's knowledge, that people conceive of a sixth sense.
In some accounts of God, God is merely the superior man, and thus the only thing which separates God's psyche from the human psyche may be a quality of the mind, body, or soul. In this sense, magical properties are sometimes ascribed to souls, bodies, or minds which exceed those of a human. In this regard, some may find the mind the least believable of these three, even though in some sense it is the most empirically verifiable. For example, some will claim that psychic powers are not verifiable, or that the potentials of the body are only known subjectively, or through mental or local-sensory faculties. So the territory seems to get muddy when there is no clear evidence which cannot be reduced to an exceptional variation of something commonplace.
As examples of this, scientists do not often find it super-human to have an exceptional memory, to know mathematical or linguistic tricks, or to have bulky musculature. But, indeed, according to the argument, these are sometimes signs of the exceptional development. That is, when exceptional development is not exclusively subtle or uncanny; Someone might cite that some powers involve manipulation and concealment, so there is an undertone of weakness belying strength since the advent of the 'Dark Emperor' archetype in the Star Wars films. But, most conventionally of that type, it was said in the plot line to be a response to 'power corrupting', and thus perhaps more of an unconscious metaphor than a factual one. But that earlier perception has precedent in such images as the poet being a guide through Hell in Dante, the genie trapped within a magical lamp, and the tradition of someone dying while uttering important advice. Certainly there is some superstition about the relationship of the soul with the body, and also the trials of passage which may lead to exceptional intelligence, strength, or psychic powers.
To some extent the trend with these things is a kind of domination of others, a mere way of creating a precedent for superior advantage, which can then be exercised lazily as time passes. In this way there is a disillusionment, not that someone needs more experience or a superior character, but instead that at some point the person (entity) chipped-in, and decided that the task, trial, or method was important in the first place ; Adding to this, is the simple truth that commitment over time gets results; So the true exceptions look inspired, rather than intimidating. Thus, the only case in which these three powers are intimidating, is one in which they adopt intimidation, or one in which commitment over time has granted results. If there is an exception to this, it is because there is a superior form of mind, body, or soul, which rightfully might not be compared in the same mortal terms at all. Thus, some of the cases involve confusion, some involve jealousy, and some involve potential. There is little exception to this;
What about the mind? The exceptional mind may have (1) More feeling, (2) More access, (3) More constructs, or perhaps (1) More integration, (2) More language, (3) More energy. These kinds of platforms provide some basis for a general rule on the development of the mind: (1) It requires energy or feeling, (2) it requires constructs or language, and (3) it requires access or integration; If there is an alternative to these rules, it is likely to take a 'natural' approach, suggesting that in the past some of these elements have already been encountered, and hence, the context is in some sense experimental, but experienced.
What about the body? The exceptional body may have (1) A better metabolism or chemistry, (2) High reaction time or task-digestion, (3) A healthy compulsion OR it may have (1) Streamlined information absorption, (2) Athletic compulsion, (3) ) Lack of compromise. So it is likely to have a general rule of (1) information-digestion-metabolism and (2) uncompromised health, and (3) athletic brain. If there is an alternative to this, it is likely to involve some alternate form of athleticism, such as psychic athleticism, asceticism, or chemical selection. Largely these are only permissible through outward reflections in experience, rather than a body-only approach.
What about the soul? Conventionally, the exceptional soul approaches other aspects of self in a permuted fashion. Thus the genuine soul is only an organizing factor for other factors required for experience. However, I will try to provide a soul-centered approach. Presumably the soul is not just the mind, although it may be highly reflected in the mind, and although it may condition properties of the body, contrary to ee cummings statement that the body is the soul, when there is a soul, there must be sense in which the soul has its own properties or categories: I will shy away from the prospective that the soul is religious, as I feel this is a form of confusion which resembles drug addiction (religion is so easily or frequently merely captured in iconic objects , creating a difficulty in reaching for what might be genuine spiritual feeling, and not a basin, or blood, or a memory of priests, etc.). In my view the exceptional soul involves at least three qualities, which are reflections of the older properties of Fate, Reason, and Volition. These are (1) Rhetoric (Strategy), (2) Psychology (Emotion or Intuition), and (3) Intelligence (Creativity).
Combining the Three aspects of the three forms yields some general intelligence about exceptional engenesis, yielding the following categories of prospective development:
Here I compare [1.1, 2.2, 3.3], [1.2, 2.3, 3.1], [1.3, 2.1, 3.2] where the soul is put first, the mind second, and the body third;
(1) Rhetoric (Strategy), It requires constructs or language, An athletic brain
(2) Psychology (Emotion), It requires access or integration, Information-digestion-metabolism
(3) Intelligence (Creativity), It requires energy or feeling, Uncompromised health
In each case there is an element of the soul, the mind, and the body.
What else is missing from this picture of 'applied' exceptionalism? Perhaps a theory of what is divine about mortality.
What examples are brought to mind by uncompromising health, mind, and soul?
For one thing, there is the image of elite Navy SEALS teams that are told to 'Eat shit or die', to eat garbage as part of their fitness training for battlefield conditions. This connects with some of the most basic dimensions of the mortal condition, eg that we are inefficient food processing units that turn food into garbage, instead of recycling water and turning carbon dioxide into oxygen. Although in the context of worms 'shit' may easily be a form of oxygen, an equivalent component of natural cycles, and in the fourth category of immortality there is potential to 'adapt' and re-envision new aspects of the natural cycle, which may typically seem inefficient at first, but seem like the best thing later, nonetheless there is a difficulty in not being able to 'eat crap or die'. It is clear that this symbol is a common reference for the hypothetical entity who has organized geriatric units. People are running into the fundamentals of the human condition when they encounter a clumsy nurse mishandling a bed pan. Some would say this is simply fulfilling the contract with worms.
So there is a question of the fundamentals which is not the airy realm of the mind, the soul, and the athlete, except in the context of the elite special forces, a term which in my imagination is almost comparable to the numenous quintessence which was said to form the planets before the age of Galileo.
Surely there is, in this information age, a kind of computing error which has occurred, when people in common speech refer to 'shit' as the constituency of everything. Feces should not be the new quintessence, and it is this kind of fundamental value which provides a platform for considering the life of the immortal.
In the realm of the mind, one may be tempted to think in terms of quintessence, and then to be disillusioned, and dramatically adapt (with some sophisticated mental circulation of course) the thesis that life is shit. Sometimes this type of disappointing life cycle is adopted unconsciously, for lack of information; But in my view, everything concerning the mind is beyond this petty configuration. Let us consider the popular notion of the Mensa, a real institution devoted to the mental activities of geniuses. There is a popular notion that they may drink too much caffeine, or that they have behavior deviations, because of the 'unusual pressures' upon their life and circumstances. By and large, however, the Mensa is an attempt to express nature, or something un-natural which has been a by-product of nature. For a Mensan this would be fundamental biology, not a lesson about their specific case. So it is important to realize that the Mensa is not the special forces, it is not trying to re-integrate with the problems of nature, and moreover it is not necessarily true that they are deviant personalities. When they are deviant, they would cite 'power corrupts', and we would be right to say that in some respects, they are like poets, or genies, or old men on their deathbed — the figures which defined the paradigm of the Dark Emperor. Yet, fundamentally, Mensans also (at least usually seem to) encounter the frailties of life. So we cannot say that the mind by itself necessarily grants immortal life, even if it is clear that these people have steered clear of battlefield training.
Finally, approaching the third category (soul), it is important to realize again that the religious soul is not what I mean. There are things like acts of charity and holy wars, which so far as I'm concerned, have been proven by philosophy to not represent the spirit in its true form. That is, the spirit is on a conceptually contingent axis, which may sometimes be present with those things, maybe even half the time, or with strong probability, all of the time, just as it has a strong probability of being involved with many other things, but which doesn't strictly represent —- or not automatically — the statements, positions, or beliefs that are represented by those things.
So I will turn to my three categories to imagine a soulful context: the cases of Rhetoric, Psychology, and Intelligence. In the first place, I will assume that cases of solving riddles are too faux (false) and therefore don't represent a realistic condition. I am of the view that riddles are bought, and while they may be bought by an authentic intelligence, the fact that they are bought makes the representation (perhaps even the solution to the riddle) arbitrary. I am also of the view that many psychological experiments are equally arbitrary, and equally unconfirmative of the true nature of spirit. That case of the riddles provides an interesting background for other investigations, however. Then it can be said that the genuinely soulful, when it is materially represented, inevitably involves intelligence or creativity, that is, if those categories are exclusive.
What then, is more intelligent than Mensa? A pragmatic paradigm that does exactly the right thing, with no obsession, no bullshit, and no accolade. This depends on the prior examples, in which it can be fished out that the key exceptions to the formula, where they exist, may include such things as psychic metabolism, a natural approach, or a dark emperor mentality represented by poets in Hell, genies , and a dying person giving advice on the deathbed (in this inference to intelligence, I refer to the later conclusion that intelligence or creativity — such as that of poets or genies or the dying person — is what is implicated by a non-religious view of the soul).
Combining the 'three experiments', what one must do to emulate the immortal in a mortal life is (1) translating 'eat crap or die' to mean Adapt, (2) Avoid battlefield training, (3) Be creative; In this sense it is clear that the SEAL teams pervert the idea of the body, the Mensans have learned to adapt, and it is poets, genies, and dying men who have found religion;
That concludes this lesson of the Secret Principles of Immortality, Edition 10.