Think Forward.

Memoirs of Atlantis 2194

Tupan, 9 mon.
2 min read.
Atlantis—the mythical and mystical land—has captivated the imagination and dreams of countless generations. For many, it is simply a fictional place, but for others—myself included—it truly existed. Atlantis was first introduced by Plato in Timaeus and Critias, where he described it as a highly advanced civilization located "beyond the Pillars of Hercules." Over the years, numerous authors have written about Atlantis, while others have tried to locate its remains. So far, it has been considered mere speculation by modern science, as no definitive evidence has been found that can be directly linked to it. Yet, despite this, Atlantis remains a topic of heated debates and discussions, leading to an intriguing question: if Atlantis is not real, why do we continue to talk about it? Figures like Edgar Cayce and Helena Blavatsky, among others, have offered fascinating insights into the story of Atlantis, though there is even more information from extradimensional sources that I would like to explore. Atlantis is said to have existed in the Atlantic Ocean, covering vast territories that spanned both hemispheres. Some sources claim that it experienced three major cataclysmic events, losing landmass with each one, the third of which ultimately led to its final destruction. The Atlanteans are considered to be what we now call the fourth human race, not very different from our current fifth race. However, they were believed to possess more activated genes, with some sources even suggesting the presence of extra DNA strands. They originally descended from the third human race, which hailed from Lemuria, and in their early years, the Atlanteans maintained close interactions with the Lemurians. In the beginning, the spiritual makeup of the Atlanteans consisted of beings who were already living on Earth. However, over time, they began receiving beings who had been exiled after the Orion wars, as well as others from planets in the constellation of Auriga, specifically from the brightest star in the northern part, Capella. These later arrivals were more bellicose in nature, and their presence is believed to have contributed to the eventual downfall of Atlantis. Atlantean society was divided into two main groups: one focused on science and engineering, while the other was more inclined towards metaphysics and what we might now call "shamanism." Despite all being human, these groups displayed remarkable phenotypical differences. The technologically inclined Atlanteans created marvels we can scarcely imagine today. They harnessed Earth's telluric forces, generating energy without the need for carbon fuels, and utilized antigravitational forces and magnetism in their daily lives. Meanwhile, the more nature-oriented Atlanteans mastered the elemental forces and could shape the psychosphere—which was far less chaotic than it is today—according to their will. What we now consider magic was widely accepted and practiced by them as a form of advanced science. At first, these two groups coexisted peacefully, but as time passed, their differences began to create tensions. Ideological differences grew, eventually leading to both philosophical and physical divisions over time. Atlanteans were heavily involved in trade with numerous nations and beings, both earthly and extraterrestrial, across the globe. They also established bases that supported their trade and exploration efforts. One of their most significant achievements was learning to harness the vril energy, a powerful force. Unfortunately, they eventually used this energy to wage wars and establish dominance, and in the end, it was this same energy that led to their downfall and destruction.
Tupan

Tupan

I have several interests (too many to list here) and I would like to write about some experiences I've had and ideas about them.


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THE ADVENTURES OF TOM SAWYER - PREFACE 1948

Bluwr X Commons: Mark Twain, 2 y.
1 min read.
Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 1997

Bluwr X Commons: Marcus Aurelius, 2 y.
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4 min read.
1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.