Genesis 2:7 (KJV) “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”
Edited by J E Bradburn
A person who observes life will soon convince himself that what has been set forth here is correct, namely, that anxiety is the final psychological state from which sin breaks forth in the qualitative leap (relating to or based on the quality or character of something). Nevertheless, the whole of Paganism and its repetition within Christianity lie in a merely quantative determination from which the qualitive leap of sin does not break forth. This state, however, is not the state of innocence; rather, viewed from the standpoint of spirit, it is precisely that of sinfulness. http://www.godsplan.org.uk/internalspirit.htm
It is quite remarkable that Christian orthodoxy has always taught that Paganism laid in sin, while the consciousness of sin was first posited (put something forward) by Christianity.
Orthodoxy (the beliefs and practices of the Orthodox Church), however, is correct when it explains itself more precisely. By quantitative determinations, paganism stretches out time, as it were, and never arrives at sin in the deepest sense, and yet this is precisely sin.
It is easy to show that this is the case in Paganism. But in the case of paganism within Christianity, it is a different matter. http://www.godsplan.org.uk/paganism.htm The life of Christian paganism is neither guilty nor not guilty. It really knows no distinction between the present, the past, or the future, and the eternal. Its life and its history go on crabbedly
(bad-tempered, irritable, or disagreeable by nature) just like the writing in ancient manuscripts, without any punctuation marks, one word, and one sentence after the other. From an aesthetic point of view, this is very comical (funny to the extent of being absurd, especially if unintentional), for while it is beautiful to listen to a brook running murmuring through life, it is nevertheless comical that a sum of rational creatures are transformed into a perpetual muttering without meaning. Whether philosophy can use this plebs [multitude](an offensive term for an ill-educated and unrefined person, especially somebody from a lower social class) as a category by making it a substratum (an underlying base,) for the greater, just as vegetative sludge gradually becomes solid earth, first peat, and so on, I do not know. Viewed from the standpoint of spirit, such an existence is sin, and the least one can do is to state this and demand spirit fro it.
What has been set forth here does not apply to paganism. Such an existence can be found only within Christianity. The reason for this is that the higher that spirit is posited (put forward), the more profound showing great perception, understanding, or knowledge) the exclusion appears, and the higher that is which has lost, the more wretched in their contentment are of those who are past feeling. Ephesians 4:19 (KJV) “Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness” Lasciviousness (showing a desire for, or unseemly interest in, sex). If the bliss of this spiritlessness is compared with the state of slaves in paganism, then there is after all some sense in slavery, because it is nothing in itself. On the other hand, the lostness of spiritlessness is the most terrible of all, because the misfortune is precisely that spiritlessness has a relation to spirit, which is nothing. To a certain degree, spiritlessness may therefore possess the whole content of spirit, but mark well, not as spirit but as the haunting of ghosts, as gibberish, as a slogan, etc. It may possess the truth, but mark well, not as truth but as rumour and old wives’ tales http://www.godsplan.org.uk/doctrineofdemons.htm. Esthetically viewed, this is profoundly (showing great perception, understanding, or knowledge) comical in spiritlessness, something that is not generally noticed, because the actor himself is more or less insecure with regard to spirit. So when spiritlessness is to be represented, mere twaddle is simply put into the mouth of the actor, because no one has the courage to put into the mouth of spiritlessness the same words one uses oneself. This is insecurity. Spiritlessness can say exactly the same thing that the richest spirit has said, but it does not say it by virtue of spirit. Man qualified as spiritless has become a talking machine, and there is nothing to prevent him from repeating by rote (mechanical repetition of something so that it is remembered, often without real understanding of its meaning or significance) a philosophical rigmarole (an irritating, tedious, or confusing sequence of tasks, especially tasks that seem unnecessary or absurd), a confession of faith, or a political recitative.
Is it not remarkable that the only ironist and the greatest humourist joined forces in saying what seems the simplest of all, namely, that a person must distinguish between what he understands and what he does not understand?
And what can prevent the most spiritless man from repeating the same verbatim (using identical words)? There is only one proof of spirit, and that is the spirit’s proof within oneself. http://www.godsplan.org.uk/spiritfilled.htm
Whoever demands something else may get proofs in abundance, but he is already characterised as spiritless.
In spiritlessness there is no anxiety, because it is too happy, too content, and too spiritless for that. But this is a very lamentable reason (unsatisfactory, pitiful, or deplorable), and paganism differs from spiritlessness in that the former is qualified toward spirit and the latter away from spirit. Paganism is, if I may say so, the absence of spirit, and thus quite different from spiritlessness. To that extent, paganism is much to be preferred. Spiritlessness
Is the stagnation of spirit and the caricature of ideality. Spiritlessness, therefore, is not dumb when it comes to repetition by rote, but it is dumb in the sense in which salt is said to be so. If the salt becomes dumb, with what shall it be salted? The lostness of spiritlessness, as well as its security, consists in its understanding nothing spiritually and comprehending nothing as a task, even if it is able to fumble after everything with its limp clamminess. If on a particular occasion spiritlessness is touched by spirit and for a moment begins to twitch like a galvanised frog, a phenomenon occurs that corresponds perfectly to pagan fetishism (an irrational obsession with or attachment to something). For spiritlessness there is no authority, because it knows indeed that for spirit there is no authority, however, since it unfortunately is not spirit, despite its knowledge, it is a perfect idol worshipper. It worships a dunce and a hero with equal veneration (feelings of deep respect or awe), with equal veneration, but above anything else its real fetish is a charlatan (somebody who falsely claims to have special skill or expertise).
Even though there is no anxiety in spiritlessness, because it is excluded as is spirit, anxiety is nevertheless present, except that it is waiting. It is conceivable that a debtor may be fortunate enough to slip away from a creditor and hold him off with talk, but there is a creditor that never came off badly, namely, [Holy] spirit. Viewed from the standpoint of spirit, anxiety is also present in spiritlessness, but it is hidden and disguised. Even observation shudders at the sight of it, because just as the figure of anxiety—if the imagination is allowed to form such a figure—is appalling and terrifying to look at, so the figure will terrify still more when it finds it necessary to disguise itself in order in order not to appear as what it is, even though it nevertheless is what it is. When death appears in its true form as the lean and dismal reaper, one does not look at it without terror, however, when it appears disguised in order to mock the men who fancy they can mock death, when the observer sees that the unknown figure who captivates all by his courtesy and causes all to exult (to be extremely happy or joyful about something) in the wild gaiety of desires is death, then he is seized by a profound terror. http://www.godsplan.org.uk/danielsvisions.htm http://www.godsplan.org.uk/follow.htm http://www.godsplan.org.uk/evilproblem.htm
ANXIETY DEFINED DIALECTICALLY (accents) AS FATE (the force or principle believed to predetermine events, as for example PAGANISM).
It is usually said of paganism that it lies in sin; perhaps it might be more correct to say that it lies in anxiety. Paganism on the whole is sensuousness (relating to stimulation of the senses), but it is a sensuousness that has a relation to spirit. Yet this possibility is precisely anxiety. If we ask more particularly what the object of anxiety is, then the answer, here as elsewhere, must be that it is nothing.
Anxiety and nothing always correspond to each other. As soon as the actuality of freedom (something that is real, as opposed to what is expected, intended, or feared) and of spirit is posited (to put forward for consideration, or as fact), anxiety is cancelled. But what then does the nothing of anxiety signify more particularly in paganism? This is fate.
Fate is a relation to spirit as external. It is a relation between spirit and something else that is not spirit and to which fate nevertheless stands in a spiritual relation. Fate may also signify exactly the opposite (spiritless), because it is the unity of necessity and the accidental. This is something to which we have not always paid attention. People have talked about the pagan fatum (The Latin word for fate is "fatum," which literally means "what has been spoken." "Fatum," in turn, comes from fari, meaning "to speak." In the eyes of the ancients, your fate was out of your hands - what happened was up to gods and demigods), [which is characterised differently in the Oriental conception and in the Greek] as if it were necessity. A vestige of this necessity has been permitted to remain in the Christian view, in which it came to signify fate, i.e. the accidental, that which is incommensurable (not able to be compared or measured, especially because of lacking a common quality necessary for a comparison) with providence (the wisdom, care, and guidance believed to be provided by God). http://www.godsplan.org.uk/providence%20.htm However, this is not the case, for fate is precisely the unity of necessity and the accidental. This is ingeniously expressed in the saying, Fate is blind, for he who walks forward blindly walks as much by necessity as by accident. A necessity that is not conscious of itself is eo ipso the accidental in relation to the next moment. Fate, then, is the nothing of anxiety. It is nothing because as soon as spirit is posited (to put forward for consideration something such as a suggestion, assumption, or fact), anxiety is cancelled, but so also is fate, for thereby providence is also posited. Therefore what Paul the apostle said about the idol may be said of fate: there is no idol in the world; nevertheless, the idol is the object of the pagan’s religiousness.
Thus in fate the anxiety of the pagan has its object, its nothing. He cannot come into a relation to fate, because in the one moment it is the necessary (important in order to achieve a specific result, or desired by authority or convention), and in the next it is the accidental (happening by chance and not planned. And yet he stands related to it, and this relation is anxiety. Nearer to fate than this, the pagan cannot come. The attempt of paganism to do so was profound (containing far-reaching ideas or essential wisdom and experience that usually require serious thought to be fully appreciated) enough to shed a new light upon fate. Whoever wants to explain fate must be just as ambiguous as fate (having more than one possible meaning or interpretation) And this the oracle was. However, the oracle in turn might signify the exact opposite. So the pagan’s relation to the oracle is again anxiety.
Herein lies the profound (showing great perception, understanding, or knowledge) and inexplicable tragicalness (provoking deep sadness, distress, or grief) of Paganism. However, what is tragic does not lie in the ambiguity (an expression or statement that has more than one meaning) of the utterance of the oracle but in the pagan’s not daring to forbear taking counsel with it. He stands in relation to it [but]; he dares not fail to consult it. Even in the moment of consultation, he stands in an ambiguous relation to it (sympathetic and antipathetic). And at this point he reflects on the oracle’s explanation!
The concepts of guilt and sin in their deepest sense do not emerge in paganism. If they had emerged, paganism would have perished upon the contradiction that one became guilty by fate. Precisely this is the greatest contradiction, and out of this contradiction Christianity breaks forth. Paganism does not comprehend it because it is too light minded (not capable of thinking seriously, or not likely to think about serious issues) in its determination (firmness of purpose, will, or intention) of the concept of sin.
The concepts of sin (something that somebody has thought up, or that somebody might be able to imagine) and guilt posit (put forward) the single individual as the single individual. The point is only that he is guilty There is no question about his relation to the whole world or to all the past. The point is only that he is guilty, and yet he is supposed to have become guilty by fate, consequently by all that of which there is no question, and thereby he is supposed to have become something that cancels the concept of fate, and this he is supposed to have become by fate.
A misunderstanding of this contradiction will result in a misunderstanding of the concept of hereditary sin, rightly understood, it give the true concept, in the sense that every individual is both himself and the race. And the subsequent individual is not essentially different from the first. In the possibility of anxiety (the condition or quality of being possible), freedom collapses, overcome by fate, and a result, freedom’s actuality (something that is real) rises up with the explanation that it became guilty. Anxiety at its most extreme point, where it seems as if the individual has become guilty, is not as yet guilt. So sin comes neither as a necessity nor as an accident, and therefore providence (the wisdom, care, and guidance believed to be provided by God) http://www.godsplan.org.uk/providence%20.htm corresponds to the concept of sin.
Within Christianity, the anxiety of paganism in relation to sin is found wherever spirit is indeed present but is not essentially posited as spirit (put forward). The phenomenon appears most clearly in a genius.
Immediately considered, the genius is predominantly [mainly] subjectivity (interpretation based on personal opinions or feelings rather than on external facts or evidence). At that point, he is not yet posited as spirit, for only as such he can be posited only by spirit. As “immediate” (happening or done at first, at once, or without delay), he can be spirit (herein lies the deception that gives the appearance that his extraordinary talent is spirit posited by spirit), but then spirit has something else outside itself that is not spirit and is itself in an external relation to spirit. Therefore the genius continually discovers fate, and the more profound (great) the genius, the more profound the discovery of fate. To spiritlessness, this is naturally foolishness, but in actuality (something that is real, as opposed to what is expected, intended, or feared) it is greatness, because no man is born with the idea of providence (the wisdom, care, and guidance believed to be provided by God), http://www.godsplan.org.uk/providence%20.htm and those who think that one acquires it gradually through education (the knowledge or abilities gained through being educated through school or university) [i.e. but not through the education of the Bible through God; and the Holy Spirit] are greatly mistaken, although I do not thereby deny the significance of education. The genius shows his primitive strength precisely by his discovery of fate, but in turn he also shows his impotence (without the strength or power to do anything effective or helpful). To the immediate spirit, which the genius always is, except that he is an immediate spirit [in the eminent sense] (superior in position, fame, or achievement), fate is the limit. Not until sin is reached is providence posited (put forward) http://www.godsplan.org.uk/providence%20.htm Therefore the genius has an enormous struggle to reach providence. If he does not reach it, truly he becomes a subject for the study of fate.
The genius is an omnipotent Ansich [in itself] (possessing complete, unlimited, or universal power and authority) which as such would rock the whole world. Goliath, Nebuchadnezzar, and Anti-Christ.
It is very important to know and understand that the Anti-Christ 666 will arrive on earth prior to Christ our Lord [very soon].
1. Revelation 6:12: - Sixth Seal. 6 (Denotes the human number) 12 Denotes Government perfection, which have to do with government in the heavens and the earth.
2. Revelation 9:13 - Sixth Trumpet. 6 9 - (Denotes Finality of Judgment). 13 Denotes rebellion, apostasy, defection, disintegration, revolution
3. Revelation 16:12 - Sixth Vial. 6 (10+ 6 = 16) (10 Denotes ordinal perfection. 6. Denotes the human number). 12. Denotes Government perfection, which has to do with government in the heavens and the earth.
(Goliath, Nebuchadnezzar, and Antichrist) are all emphatically marked by this number. Old Testament events serving as "ensamples" for the latter day events, how does this historical blueprint fit for our future? Instead of flesh pagan kings coming upon Jerusalem to siege and physically destroy, the latter day king of Babylon will be Satan and his angels as thorns and briers treading upon Jerusalem to do a spiritual destruction. According to Revelation 12:6 (note the numbers) forward, Satan and his angels will be booted out of Heaven down to this earth for the future tribulation; and that latter day working by the king of Babylon will be one of great deception. That is the type of devastation upon Jerusalem for the latter days. http://www.godsplan.org.uk/significanceofnumbers.htm
For the sake of order, another figure appears along with him, namely, fate. Fate is nothing. It is the genius himself who discovers it, and the more profound (showing great perception, understanding, or knowledge) the genius, the more profoundly he discovers fate, because that figure is merely the anticipation of providence. If he continues to be merely a genius and turns outward, he will accomplish astonishing things; nevertheless, he will always succumb to fate, if not outwardly, so that it is tangible (able to be touched or perceived through the sense of touch) and visible to all, then inwardly. Therefore a genius existence is always like a fairy tale if in the deepest sense the genius does not turn inward into himself. The genius is able to do all things, and yet he is dependent upon an insignificance that no one comprehends [until now], an insignificance upon which the genius himself by his omnipotence bestows omnipotent significance. Therefore a second lieutenant, if he is a genius, is able to become an emperor and change the world, so that there becomes one empire and one emperor
But therefore, too, the army may be drawn up for battle, the conditions for the battle be absolutely favourable, and yet, in the next moment wasted; a kingdom of heroes may plead that the order for battle be given—but he cannot: he must wait for the 14th of June. And why?Because that was the date of the battle of Marengo. So all things may be in readiness, he himself stands before the legions, waiting only for the sun to rise in order to announce the time for the oration that will electrify the soldiers, and the sun might rise more glorious than ever, an inspiring and inflaming sight for all, only not for him, because the sun did not rise as glorious as this at Austerlitz, and only the sun of Austerlitz gives victory and inspiration. Thus the inexplicable passion with which such a one may often rage against an entirely insignificant man (too small and unimportant to be relevant), when otherwise he may show humanity and kindness even toward his enemies. Yes, woe unto the man, woe unto the woman, woe unto the innocent child, woe unto the beast of the field, woe unto the bird whose flight, woe unto the tree whose branch comes in his way at the moment he is to interpret his omen.
The outward as such has no significance for the genius, and therefore no one can understand him. Everything depends how he himself understands it in the presence of his secret friend (fate). All may be lost: both the simplest and the wisest men unite in admonishing him (to rebuke somebody mildly but earnestly) not to undertake the fruitless venture. But the genius knows he is stronger than the whole world, provided that at this point there is found no doubtful commentary to the invisible writing by which he reads the will of fate. If he reads it according to his wish, he says with his omnipotent voice to the captain of the ship, “Sail on, you carry Caesar and his fortune.” All may be won, and in the very moment he receives the intelligence, perhaps there is uttered a word along with it, the significance of which no creature, not even God in heaven, understands. (for in a certain sense God in heaven does not understand the genius), and with that the genius collapses in impotence.
Thus the genius is placed outside the universal (relating to, affecting, or accepted by the whole world). He is great by reason of his belief in fate whether he conquers or falls, for he conquers by himself and falls by himself, or rather, both are by fate. Usually his greatness is admired only when he conquers, and yet he is never greater than when he falls by his own hand. This, of course, must be understood in the sense that fate does not proclaim itself outwardly (only inwardly; or within) Hitler, Nebuchadnezzar, &c spring to mind. When however, at the very moment that, humanly speaking, all is won, he discovers the doubtful writing and then collapses., one might well exclaim, “What a giant it would take to overthrow him.” Therefore no one [on earth] was capable of doing this except himself. The belief that subdued the kingdoms and countries of the world under his mighty hand, while men believed they envisioned a legend, is the same belief that overthrew him, and his fall was an even more unfathomable legend (impossible to understand because of being very mysterious).
Therefore the timing of the genius’s anxiety is quite different from that of ordinary men who first discover the danger in the moment of danger. Until then they feel secure, and when the danger is past, they are again secure. In the moment of danger, the genius is stronger than ever. His anxiety, on the other hand, lies in the moment before and after the danger, that trembling moment when he must converse with the great unknown, which is fate.
His anxiety is perhaps greatest precisely in the moment after, because the impatience of certitude (the feeling of conviction about something, especially an opinion or religious faith) always increases in inverse ratio (opposite to or reversing something) to the brevity (shortness in time) the distance to victory, since there is more and more to lose the nearer one comes to victory, and most of all in the moment of victory, because the consistency of fate is precisely its inconsistency.
The genius as such cannot apprehend himself religiously, and therefore hr reaches neither sin nor providence (the wisdom, care, and guidance believed to be provided by God) http://www.godsplan.org.uk/providence%20.htm
And for this reason the genius is found in the relation of anxiety to fate. There has never existed a genius without this anxiety unless he was also religious.
If the genius remains thus immediately determined and turned outward, he will indeed become great and his accomplishment astounding, but he will never come to himself and never become great to himself. All his activity is turned outward, and if I may so speak, the planetarean core that radiates everything never comes into existence. The significance of the genius to himself is nil, or as dubiously (not sure about an outcome or conclusion) melancholy as the sympathy with which the inhabitants of one of the Faroe Islands would rejoice if on the island there lived a native Faroese who astounded all of Europe by his writings in various European languages and transformed the sciences by his immortal contributions, but at the same time never wrote a single line in Faroese, and then at last also forgot how to speak it. In the deepest sense, the genius does not become significant to himself. His compass cannot be determined than that of fate in relation to fortune, misfortune, esteem, honour, power, immortal fame—all of which are temporal determinations (religion: relating to life in the world, not to spiritual life). Every deeper dialectical determination of sin is excluded. The ultimate would be that of being regarded as guilty in such a way that anxiety is not directed toward guilt but toward the appearance of guilt, which is the category of honour. (This is why Hitler committed suicide by shooting himself in the brain: [victory before dishonour]. And the same applies to Japanese Generals.) a way of behaving, Idiosyncrasy (thinking, or feeling that is peculiar to an individual or group, especially an odd or unusual one). Such a state of the soul would be very appropriate for poetic treatment.
What has been described can happen to every man, but the genius would at once lay hold of it so profoundly (strong) that he would not be striving with men but with the profoundest (strong) mysteries of existence.
That such a genius-existence is sin, despite its splendour, glory, and significance is something that requires courage to understand, and it can hardly be understood before one has learned to satisfy the hunger of the wishing soul. It is true nonetheless. That such an existence may nevertheless be happy to a certain degree proves nothing. Talent may be conceived of as a means of diversion, and in so doing one realizes that at no moment is it possible to raise oneself above the categories in which the temporal lies. Only through a religious reflection can genius and talent in the deeper sense be justified. http://www.godsplan.org.uk/justification.htm Take a genius like Talleyrand. There was in him the possibility of a much deeper reflection upon life. This he shunned. He followed that constituent in him that turned outward. As intriguer, his admired genius was gloriously demonstrated; his resilience (the ability to recover quickly from setbacks), the power of his genius to saturate (to use a term used by the chemists of corrosive acids) is admired, but he belongs to the temporal (relating to measured time). If such a genius had distained (the feeling that someone or something is unworthy of one's consideration or respect) the temporal as immediate and turned toward himself and toward the Divine God, what religious genius would have emerged! But what agonies he would have to endure. To follow immediate qualification is a relief in life, whether one is great or small, but the reward is also in proportion to it, whether one is great or small. And he who is not so spiritually mature as to apprehend that even immortal honour throughout all generations http://www.godsplan.org.uk/Bereshith.htm is merely a qualification of the temporal (relating to measured time), he who does not apprehend that this for which men strive and which keeps them sleepless with wishes and desire is exceedingly imperfect (to an unusually high degree) in comparison with the immortality that is for everyman and that rightly would arouse the justifiable envy of all the world if it were reserved for only one man—he will not get far in his explanation of spirit and immortality. http://www.godsplan.org.uk/internalspirit.htm
Spiritlessness are highlights taken from the book by Søren Kierkegaard. The highlighted text is pertinent to the overall understanding of the book. If you are in doubt about anything on this page; then read it again, or several times over to grasp its meaning.