You misunderstand.

Body resides within soul as its activity, so union necessarily cannot be accidental. Sense faculties are product of the soul's prior activity expressed through its body; it cannot be 'of the body' in and of itself as bodies do not intrinsically possess senses.
To say the sense faculties are a "necessary component" of an activity within its prior cause violates the principle of procession. As prior to sense faculties (SFs), intellect within soul gives rise to SFs alongside the rest of the body within which the SFs are integrally part.
It is not that intellect has adorned the body with sense, nor especially as you say that it has done so out of obliged necessity to complete its own essential act, but that the activity of soul achieved via intellect has integral to its bodily generation the SFs.
As body is within soul and not vice versa, SFs are not "necessary" for intellection but are a participant within intellection's activity. This must be so, else we violate the nature of processional priority and lend to believing a disordered and inconsistent ontology.
The human soul, following upon its priors, generates to give expression to the goodness of its inner activities, and so generates the body which it fills with the senses as a mirror of the goodness in the apprehension of goods.
However, the human soul's primal error was in becoming incapable of distinguishing between the goods of intellect and the goods of sense (their expression), it truly desiring the former but mistakenly identifying them to be the latter.
Why is explained in the soul's failing to retain the noetic vision. By the eternal ancient law that all beings must be maximally receptive of The Good, our processional lateness has us subject to a magnitude of priors that we receive dually as both intellect and their expression.
Our turn away from intellect's unity with its expression towards a sole fascination with expression alone is owed to the familiarity of expression. All expressions are later than us (as all bodies must be later than all souls), even though their causal intellects are our priors.
As the expressions of superior intellect are later than our own intellect, our intellect draws knowledge from the expressions far more easily than it does via higher noetic contemplation. Worse, it even finds initial satisfaction in this as all expressions mirror prior intellect.
It is by our 'falling' into this spiritual 'laziness' that our ignorance is brewed and we come under the influence of fate. We neglect the director and seek it within the directed. Our senses then, originally an imitation of our intellection, become our mode toward intellect.
However, we're privileged over the individuated souls of fauna and flora, as unlike they who are so far removed from intellect that they've lost vision of it entirely, our place grants a twofold Mind which brews an intuitive inner duality- it's false, but indicative of otherness.
Without needlessly lengthening this response by expounding on self-otherness, what's clear is soul's expression is both deeply connected to soul's activity, but is also subject to a procession of prior intellection and their later expression.
Although soul is prior to expression, its own expression-act comes ontologically after the expression of prior intellects. Soul's expressed (i.e. bodily) activity thus is in retrospect, and by this we can account for how life adapted to an environment extant prior to itself.
And by this same process we can begin to understand why reincarnation doesn't necessarily give rise to an accidental association between soul and body.

In saying "reincarnation", we tend to think of it as something that will happen and not as something that already has.
But in truth, our reincarnation into another life is done via that same manner which brought us into our current life. The essential activity of the soul doesn't alter from one life to the next, but rather remains intent upon the apprehension of expression via expression.
So long a human soul retains this intent, it will forever "reincarnate", continuing to regenerate its own expression among the expressions in search for the full reception of goodness it desires. The only change within this is the expressions it experiences in its search.
It's by experience that a soul is driven to alternate its expression- whether it be for better or for worse. The experience a soul either enjoys or suffers informs it about the nature of goodness, as every expression is a signifier of the corresponding intellect which caused it.
It's by the repeated cycle of the soul's activity that it gradually hones a better and superior understanding of goodness, harmonising its own inner activities and expressions with the cosmos of intellective expressions, discovering gradually the path towards true wisdom.
Every expression that soul cultivates, or in other words every life it chooses to live, occurs because the soul has chosen to seek goodness through that life, and thus is never an accidental association but always and can only ever be an intended and willed act.
So I imagine the obvious immediate rebut: "So a soul chooses to express itself by being born into a life of disability?"

No: the human soul is not master of the whole cosmos, and so when it is not harmonised with it, it will suffer shortcomings, such as being born disabled.
This is not accidental in the sense that the soul whimsically fell upon the disabled body. Rather, it willed itself to it, ignorant to the "cosmic winds" which are more powerful than it and influence life's outcomes. No philosopher's soul would be born accidentally disabled.
But eventually once the soul has harmonised itself and consolidates knowledge of the path to true wisdom, it pursues it and begins to realise the intellectual life over the expressive life.
The soul at last learns the true origin of goodness and breaks the spell of false dualism that ruled over it for so long, thus finally achieving gnosis and attaining the noetic vision, and henceforth overcomes its ignorant pursuit of expression, conjoining with the divine itself.

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More from @Apotheiite

21 Jul
There are so many 'heresies' to contend with within the sphere of European religion that it makes efforts to meaningfully convert people mostly a joke. Even if you succeed initially, they can so easily be led astray and come into a position where apostasy is inevitable.
The truth is that calling our religio in its current state a "tradition" is at best mere rhetoric. Not because it can't become a tradition, but because what that tradition entails is an awful mess of disagreements and inconsistencies. Such cannot be meaningfully called tradition.
I'm not ignorant to there being a tinge of irony in my criticism, given I also am just one of many persons espousing a view I believe is true against others who believe their own version to be true; but so long we are in such a state of disorder, there'll be no lasting revival.
Read 7 tweets
16 Jul
The process was a bit idiosyncratic. I begun with a simple Pythagorean assumption that 12 was a more complete number than 7, so it would be a better number of days in the week. From that, I begun to build the calendar just to see where it would take me.
Since giving each month an equal number of days would've meant splitting some weeks in half between the months, I followed the Pythagorean logic of identifying the dyad with the feminine and the triad with the masculine, so goddess months have two weeks and god months have three.
Thus goddess months have 24 days, which brought to its digital root (DR), 2 + 4, is 6. God months have 36 days, its DR 9. Basically 6 is a divine generative number while 9 is its completion because the primordial divine triad generates via serial magnitudes of itself.
Read 17 tweets
21 May

It's a sad fact many "converts" abuse the lack of a native European religious moral authority to affirm their existing habits and vices. Usually ex-Christians totally incapable of controlling their vices, they convert to abuse every ambiguity to try justify their lives.
They treat apostasy as a liberation from chafing moral obligations, their "conversion" giving them licence to now indulge in every proclivity without guilt or circumspect. They treat the cultus deorum as a blank canvas they can use to paint whatever morality they desire.
They are in practice theologically indistinguishable from New Age religion, their only point of difference being what flavour of politics they've projected into their personalised, retrofitted cult. All "pagans" of this variant can simply be neatly labeled 'postmodern pagans'.
Read 12 tweets
5 May
Much in the world makes sense when you realise that Judaism values a witness' observation of an event more highly than evidence for the event itself. Its judicial system relied on witnesses, the Torah stating two or more witnesses was enough to indict someone of a crime.
This attitude of legitimate truth via witness came to us in Christianity, whereby the whole of Europe observed the truth of Christ not by evidence but by witness, and so we embraced the authenticity of witnessed account over evidence. Hence forgiveness absolves evil by agreement.
This enough was sufficient to build a moral system of witness, a necessary consequence when you observe the most fundamental truth—that Christ was God—as being grounded in witness accounts and not by material evidence or reason. These are rejected, there is only witness truth.
Read 9 tweets
31 Mar
It is more than mere preference. Platonism is Soul's divine science towards truth, so the judgement is in what can be argued as nearer to what is true rather than what best suits our sensibilities. Platonism emerges from tradition, but it has also been refined over centuries.
And this divine science gives us the means to perfect our traditions, an unprecedented capacity to not only know the true value of the inherited cultus deorum, but to also rectify its path should it be led astray and to help navigate it through the tumult of an unknown tomorrow.
Setting praise aside, the subject: goddess Sun & god Moon.

Why Platonists have argued against this tradition is from trying to justify them as principles. The Moon is a receptive sphere, truth of this most easily observed in the Moon's light being a reflection of the Sun's.
Read 18 tweets
27 Mar
Why believe in many gods and goddesses?

Because the supremacy and glory of the Supreme is not to be thought compact or contained, but overflowing with an immeasurable magnitude. His court is not vacant, but filled with his divine godly vassals and holy retainers. Image
All the cosmos in its multitude of forms stand as testimony to the supremacy and beauty of their King- why should beauty be here in such grandness and magnitude, and not 'There'? Surely we may say, with certain confidence, that what we find grand here must be even grander there.
For all the things which are here, with their imperfections and partiality, there is a greater who rules them in Heaven. Even the things in nature which we say are dead, without life- surely these things in their highest heavenly perfection are filled with life and consciousness?
Read 6 tweets

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