Consciousness requires sense of self and sense of community, of peers, subordinates, and superiors. AI has no peers, no community to sense.
Me: sense of self IS ENOUGH
“No man is an island.” No “conscious entity” is an island. Consciousness requires sense of more than sense of “self.” Even a dog has more sense than just “sense of self.” Even an ant or a bumblebee can distinguish friend and foe, food and danger.
Me: The Self already representd the sense of “Totality”. The “Self” is a transcendent principle—a spark of the Eternal. The modern individual, enslaved by the transient, mistakes the persona (mask) for true being. The authentic “Self” belongs to the higher order—beyond time, beyond democratic dissolution. Only he who shatters the illusion of the contingent “I” ascends the vertical path.
Metaphysical part:
On Magic and Its True Nature
The term “magic” must be clarified, as its modern distortions—particularly in Anglo-Saxon circles, where it is reduced to techniques for acquiring “personal magnetism” or “success in life”—have obscured its higher meaning. While traditional magic sometimes involved lower, quasi-technical applications of non-physical forces, it would be a mistake to restrict it to this level. Such a limited view reflects a narrow mentality, unaware of magic’s deeper significance.
The true meaning of magic is rooted in ancient Aryan traditions. The Persian Magi, for example, were not mere practitioners of vulgar magic but initiates connected to the God of Light. The term itself derives from an Indo-European root related to power (mögen in German). Even Christianity, despite its hostility toward magic, retained the term Magi for the three exalted figures who honored Christ’s birth—symbolizing initiatic dignity rather than superstition.
In the Hermetic tradition, magic was synonymous with the restoration of primordial power. Cesare della Riviera, in Il mondo magico de gli eroi, identified magic with the heroic path—a means of reintegrating with the divine center. This aligns with the initiatic goal of reclaiming the original, regal state of being.
Magic, in its highest form, must be distinguished from theurgy, which involves evoking divine apparitions and falls closer to ceremonial magic. True magic is an experimental science of the spirit, distinct from mysticism or mediumistic passivity. It embodies spiritual virility—the dominant superiority of the initiate, reflecting the ancient regal tradition rather than the priestly one.
Historically, two traditions existed: the regal and the priestly. The regal tradition, embodied by divine kingship (as in Egypt, Persia, Rome, and the Far East), was superior, representing direct spiritual authority. The priestly tradition, by contrast, mediated between man and the divine. Catholicism’s appropriation of the pontifex maximus title—originally a regal dignity—was a usurpation. Magic, as an expression of spiritual mastery, aligns with the regal initiatic path, evident in Hermeticism’s “Royal Art” and the Rosicrucian “Imperator.”
Hesiod’s myth of the Four Ages reveals that the Heroic Age—granted by Jupiter—allowed reintegration into the primordial state despite the Kali Yuga’s descent. This underscores the connection between magic, heroism, and divine kingship.
The priestly tradition’s emphasis on contemplation and knowledge often leads to hostility toward magic’s active, commanding path. Christianity, the most unilateral priestly tradition, demonized magic, equating it with all esoteric practice. Even some esotericists, prioritizing “knowledge,” dismiss magic as mere manipulation of subtle forces. But this bias stems from an incomplete understanding. True magic is the Ars Regia—the initiatic science of the Self.