#Pythagoreanism

[chthonic-sorcery]

[porphurios]

The verses and the image of the Pythagorean Y (Upsilon) contain a challenge to students of classical and esoteric philosophy, as well as to mystics of every religion.

Of uncertain authorship, ascribed in a vague way to “Maximinus”, the verses have also been falsely ascribed to Virgil. Yet they are certainly ancient, and the main idea in them belongs to universal wisdom and literature.

They say:

“The Pythagoric Letter two ways spread,

Shows the two paths in which Man��s life is led.

The right hand track to sacred Virtue tends,

Though steep and rough at first, in rest it ends;

The other broad and smooth, but from its Crown

On rocks the Traveller is tumbled down.

He who to Virtue by harsh toils aspires,

Subduing pains, worth and renown acquires;

But who seeks slothful luxury, and flies,

The labor of great acts, dishonored dies.”

[aboutanancientenquiry]

Carl A. Huffman (editor) A History of Pythagoreanism, Cambridge University Press, 2014

"This is a comprehensive, authoritative and innovative account of Pythagoras and Pythagoreanism, one of the most enigmatic and influential philosophies in the West. In twenty-one chapters covering a timespan from the sixth century BC to the seventeenth century AD, leading scholars construct a number of different images of Pythagoras and his community, assessing current scholarship and offering new answers to central problems. Chapters are devoted to the early Pythagoreans, and the full breadth of Pythagorean thought is explored including politics, religion, music theory, science, mathematics and magic. Separate chapters consider Pythagoreanism in Plato, Aristotle, the Peripatetics and the later Academic tradition, while others describe Pythagoreanism in the historical tradition, in Rome and in the pseudo-Pythagorean writings. The three great lives of Pythagoras by Diogenes Laertius, Porphyry and Iamblichus are also discussed in detail, as is the significance of Pythagoras for the Middle Ages and Renaissance."

[omegaphilosophia]

The Philosophy of The Number One

The philosophy of the number one is a branch of philosophy that explores the nature and meaning of the number one, its role in mathematical and logical systems, and its relation to other concepts and phenomena. Some of the key questions in the philosophy of the number one include:

What is the nature of the number one? Is it a real object, a mental construct, or something else entirely?

How is the number one used in mathematical and logical systems? What is its role in these systems?

How does the number one relate to other mathematical concepts, such as zero, infinity, and negative numbers?

What is the significance of the number one in philosophical discussions of unity, identity, and existence?

What can we learn about the nature of reality by studying the properties and uses of the number one?

Philosophers have explored these questions through a variety of approaches, including logic, metaphysics, epistemology, and philosophy of mathematics.

Some theories related to the philosophy of the number one include:

Monism: This is the philosophical view that everything in the universe can be reduced to a single substance or principle. In this sense, the number one can be seen as the ultimate unity that underlies all things.

Neo-Platonism: This philosophical system posits that there is a hierarchy of being, with the ultimate reality being a single, indivisible entity known as "the One." In this view, the number one is seen as a reflection or symbol of this ultimate reality.

Pythagoreanism: The Pythagoreans believed that numbers were the fundamental building blocks of the universe, and that the number one represented the origin and unity of all things.

Platonism: According to Plato, the number one is a perfect and eternal entity that exists outside of the physical world. It is the source of all other numbers and mathematical concepts.

Numerology: This is a mystical belief system that assigns spiritual or symbolic significance to numbers, including the number one. In numerology, the number one is often associated with new beginnings, independence, and creativity.

These are just a few examples of theories related to the philosophy of the number one. Other philosophical systems and traditions may have different interpretations or uses for the concept of unity and the number one.

[morigela]

A LITTLE METEMPSYCHOSIS IN MY LIIIFE...

himbo this, bimbo that. in my day there was mambo, and there were five of them.

[st3ll4rw4v3]

shoutout to my philosophy teacher, who once, i was having a panic attack and decided to ask me an "easy question", except she forgot to specify it was about the Pythagoreans, and asked me " what's the body? " and i fucking yelled

[ciltilladeltilla]

A quasi-Pythagorean cult earns staying power, and mathematics enters common culture as a side-effect of standardized music. This produces a culture where we'd be looked at funny for supposing a difference between inventing and discovering something, one with instruments and wagers where we might expect theorems and conjectures, and where proving a statement is viewed as a quintessentially performative act.

The learned are expected to master something among the five classes of instrument, but apprenticeship gives way to dabbling and hybridization the more community pools in one area. For many this is simply aesthetic, a sign of one's pedigree. Skill level is marked by demonstrating certain facts with one's tools, analogous to how practiced musicians can execute études. The million-dollar, world-class proofs are sometimes kept secret entirely, just so the powerful can see when a prodigy is really walking in the footsteps of the Greats. If you managed to steal one of these safeguarded proofs and make sense of it, the composition would look like this.

Beneath this system, each class of instruments bears in it a certain outlook on patterns in the world and our capacity to find and understand them, and people who specialize in one lose some ability to 'speak the language' of the others. Certain combinations of these people are highly valuable because they're specialized across so many areas, but it's hard to make them gel; plenty of bright-eyed pupils attempt to form one only to learn how separate their social spheres really become as they specialize.

Additionally there are a small but consistent crop of outsider artists who dabble in nonclassical logics or half-baked combinations, and who try to weave the five competing system-types into a landscape, or the fingers of a higher-dimensional eschaton.

[h0bg0blin-meat]

Here's the link to the video

👏 SAY 👏 IT 👏 LOUDER 👏

[croutoneater69]

restarting Pythagoreanism pls join

[wordsmithic]

Ancient Greek Women Mathematicians you didn't know about

Αίθρα - Aethra (10th - 9th century BC), daughter of the king of Troizina Pitthea and mother of Theseus, knew mathematics in another capacity unknown to many. So sacred to the beginnings of the most cerebral science, Aethra taught arithmetic to the children of Troizina, with that complex awe-inspiring method, since there was no zero… and the numbers were symbolically complex, as their symbols required many repetitions.

Πολυγνώτη - Polygnoti (7th - 6th century BC) The historian Lovon Argeios mentions Polygnotis as a companion and student of Thalis. A scholar of many geometric theorems, it is said in Vitruvius' testimony, that she contributed to the simplification of arithmetic symbols by introducing the principle of acrophony. She managed this by introducing alphabetic letters that corresponded to each in the initial letter of the name of the number. Thus, Δ, the initial of Δέκα (ΤΕΝ), represents the number 10. X, the initial of Χίλια (Thousand), represents the number 1000 etc. According to Vitruvius, Polygnoti formulated and first proved the proposition "Εν κύκλω η εν τω ημικυκλίω γωνία ορθή εστίν" - "In the circle the angle in the hemi-circle is right angle."

Θεμιστόκλεια - Themistoklia (6th century BC). Diogenes the Laertius scholar-writer mentions it as Αριστόκλεια - Aristoclia or Θεόκλεια - Theoclia. Pythagoras took most of his moral principles from the Delphic priestess Themistoclia, who at the same time introduced him to the principles of arithmetic and geometry. According to the philosopher Aristoxenos (4th century BC), Themistoclia taught mathematics to those of the visitors of Delphi who had the relevant appeal. Legend has it that Themistoclia decorated the altar of Apollo with geometric shapes. According to Aristoxenos, Pythagoras admired the knowledge and wisdom of Themistoclia, a fact that prompted him to accept women later in his School.

Μελίσσα - Melissa (6th century BC). Pupil of Pythagoras. She was involved in the construction of regular polygons. Lovon Argeios writes about an unknown work of hers: "Ο Κύκλος Φυσίν - η Μελίσσα - Των Εγγραφομένων Πολυγώνων Απάντων Εστί". (The title translates to "The circle is always the basis of the written polygons" or so.)

Τυμίχα - Tymicha (6th century BC). Thymiha, wife of Crotonian Millios, was (according to Diogenes Laertius) a Spartan, born in Croton. From a very early age, she became a member of the Pythagorean community. Iamblichus mentions a book about "friend numbers". After the destruction of the school by the Democrats of Croton, Tymicha took refuge in Syracuse. The tyrant of Syracuse, Dionysios, demanded that Tymicha reveal to him the secrets of the Pythagorean teaching for a great reward. She flatly refused and even cut her own tongue with her teeth and spat in Dionysius' face. This fact is reported by Hippobotus and Neanthis.

Βιτάλη - Vitali or Vistala (6th – 5th century BC). Vitali was the daughter of Damos and granddaughter of Pythagoras, and an expert in Pythagorean mathematics. Before Pythagoras died, he entrusted her with the "memoirs", that is, the philosophical texts of her father.

Πανδροσίων ή Πάνδροσος - Pandrosion or Pandrossos (4th century AD). Alexandrian geometer, probably a student of Pappos, who dedicates to her the third book of the "Synagogue". Pandrosion divides geometric problems into three categories:" Three genera are of the problems in Geometry and these, levels are called, and the other linear ones."

Πυθαΐς - Pythais (2nd century BC). Geometer, daughter of the mathematician Zenodoros.

Αξιόθεα - Axiothea (4th century BC). She is also a student, like Lasthenia, of Plato's academy. She came to Athens from the Peloponnesian city of Fliounda. She showed a special interest in mathematics and natural philosophy, and later taught these sciences in Corinth and Athens.

Περικτιόνη - Periktioni (5th century BC). Pythagorean philosopher, writer, and mathematician. Various sources identify her with Perictioni, Plato's mother and Critius' daughter. Plato owes his first acquaintance with mathematics and philosophy to Perictioni.

Διοτίμα - Diotima from Mantineia (6th-5th century BC). In Plato's "Symposium", Socrates refers to the Teacher of Diotima, a priestess in Mantineia, who was a Pythagorean and a connoisseur of Pythagorean numerology. According to Xenophon, Diotima had no difficulty in understanding the most complex geometric theorems.

Iamblichos, in his work "On Pythagorean Life", saved the names of Pythagorean women who were connoisseurs of Pythagorean philosophy and Pythagorean mathematics. We have already mentioned some of them. The rest:

Ρυνδακώ - Rynthako

Οκκελώ - Okkelo

Χειλωνίς - Chilonis

Κρατησίκλεια - Kratisiklia

Λασθένια - Lasthenia

Αβροτέλεια - Avrotelia

Εχεκράτεια - Ehekratia

Θεανώ - Theano

Τυρσηνίς - Tyrsinis

Πεισιρρόδη - Pisirrodi

Θεαδούσα - Theathousa

Βοιώ - Voio

Βαβέλυκα - Vavelyka

Κλεαίχμα - Cleaihma

Νισθαιαδούσα - Nistheathousa

Νικαρέτη - Nikareti from Corinth

There are so many women whose contribution to science remains hidden. We should strive to find out about more of them! For more information, check out the books of the Greek philologist, lecturer, and professor of ancient Greek history and language, Anna Tziropoulou-Eustathiou.

[389]

Scientific future by Valentino Bellucci

[porphurios]

Tetractys-Decad and diagram of the harmonic scale intervals from the tablet beside Pythagoras in The School of Athens by Raphael

[beaft]

listening to a podcast about troy and losing my mind over how fucking scary helen of troy is. her skin is pure white. she hatched out of an egg. she can perfectly mimic other people's voices. she's the most beautiful woman in the world but she is also completely faceless. she's a ghost. she's an eidolon. people keep trying to kill her but they fail every time because she's so beautiful that it hypnotises them and they are physically unable to hurt her. she's a central figure in the trojan war but her ultimate fate is almost never described because if she aged or died she'd stop being beautiful

[cosmicportal]

“There is geometry in the humming of the strings, there is music in the spacing of the spheres”

-Pythagoras

[shalomniscient]

jingliu angst where she only tolerates you cus u remind her of baiheng sjjahagsab im dead

[nsft utc]

tw. mentions of vomiting (?), unhealthy/toxic dynamic, identity loss

you have always been a stray, hungry for scraps.

it began back on your home planet, ravaged and carved by interastral powers of all its resources, leaving behind a gnawing, gaping hole in the ground and the hearts and bellies of its people. you once mourned your more normal childhood—but the hunger in your stomach and in your soul consumed that too. your meals were few and far between, snatched from the hands of other starving husks, and it was the only joy you ever had as a child. the trickery and the thrill. it’s the only joy you get to keep into adulthood, a twisted elation that grants you a place in the cosmic court of jesters; the masked fools.

it’s—predictably—fun. trickery and thrill are the bread and butter of the fools. your mask affords you many, many opportunities for both, and though you have never had your belly achingly empty since, that hunger in your soul is not so easily sated. now, what you crave is the rush, the adrenaline, the oxytocin. and so you dance on marble floors with a different face each time, with partners who either wish you dead or in their beds, the space between you measured in an unfathomable amount of risk which you exchange for an unfathomable amount of thrill. you scamper along the length of this cosmic ballroom like a starving, feral fox in tall grass, the red of your fur as inviting as the white of your teeth are sharp. you hunt and you haunt, seeking something to fit between your aching teeth, something that will burst on the sharp point of your canines and smear your lips with pure elation and maybe satisfy that abyssal hunger in your psyche.

you have always been a stray, hungry for scraps.

and you have never seen more tantalizing a meal than a devil with a coffin and a woman who seeks to kill a god. she holds the tip of a ice-hewn blade beneath your chin the first time you meet, nicking the delicate skin of your neck, just above your pulse. you swallow. let out a laugh that sounds like a barking fox, and the woman’s sword falters. surprisingly, it doesn’t take much for you to convince her to let you tag along on her fool’s errand. it’s almost poetic. you learn of her name—jingliu. it’s pretty. rolls off your tongue. jingliu doesn’t bother to learn yours, but she calls you fox. you don’t mind the scrap of attention. after all, you’ve spent your whole life living off scraps.

travelling with jingliu (and by extension, luocha) does not lack for excitement. the road to deicide is paved with elation, even if your blue-haired companion refuses to see it. through battle and through the long travel between star systems in pursuit of the great fleet, you get somewhat closer to jingliu. it doesn’t take very long for you to slip into her bedroll (or cot, depending where you are). mara, you find, though cannot be cured can certainly be sated; much like the permanent hunger that curls in your belly. jingliu fucks you until neither of you are coherent enough to feel much of anything, madness or hunger. it’s an arrangement you find yourself enjoying. and as a by-product of such intimacy, you learn more about jingliu. her mannerisms, her illness—her past. she doesn’t tell you any of this, of course, but you can put two and two together from the things she lets slip deep in the throes of some nightmare after fucking you senseless. she gets many of those. the pattern is always the same. at first, she’ll sleep relatively soundly. but then, her brow creases, and her lip curls, and she angrily mutters a few names under her breath; a certain dan feng and yingxing. she curses them, then almost makes a noise like a sob, and something else leaves her lips— another name, but this time spoken with heartache and longing.

baiheng.

it doesn’t take much to infer that this baiheng was someone jingliu cared very much about. though when you ask luocha more about her, he reveals a little detail that makes her moderately more interesting—baiheng was a foxian. in some ways, that makes you similar to her, even though foxian you are not. the thought amused you once, as you looked back upon jingliu’s restless, sleeping form. perhaps jingliu saw her lost lover in you. how… quaint. the assumption never bother you, not really—until she starts to call for baiheng while she’s fucking you.

you’re no stranger to casual sex. even before jingliu, you never lacked for partners eager to share a bed with you. no, the fucking itself isn’t the problem—it’s how she’s fucking you. it isn’t with the detachment and pure lust like you’re used to. instead it’s almost like she cares, hands gentle on your hips as she drives her cock in and out of your greedy cunt. she fills you like she never wants for you to want for anything anymore, and even though you know it isn’t you this affection is for, that jingliu is barely even aware that you’re you and not baiheng, you can’t help but devour it feverishly every time.

you have always been a stray, hungry for scraps. and like this, with jingliu’s cock filling your pussy as she deliriously presses the shape of a dead woman’s name against your neck, you finally feel full.

and it makes you sick.

you crawl out of her embrace and spill your guts every time she falls asleep. your body utterly rejects the feeling—you’ve been so used to starving that the sensation of being full turns you ill. and yet, you can’t seem to push her away. you always come back, always relax under her touch, always pliant for her just to chase that brief, beautiful high you’ve never been able to find anywhere else only to bleed it once she’s done. your heart’s a pythagorean cup; a little too much and you’re spilling over. but you’re so greedy for it, still greedy for her. of all things it is affection that’s the most potent drug you’ve ever tasted, beyond the cheap thrill of oxytocin and adrenaline—even if none of it is meant for you, even if it’s just scraps. but that’s fine.

after all—you have always been a stray, hungry for scraps. and if that means wearing the face of a dead woman and letting the hunger finally devour you whole, then so be it.