Into The Mind of Satan (Pt. 5): A KINGDOM OF MANNEQUINS

INTO THE MIND OF SATAN: BEHIND THE PSYCHOPATH, A PHILOSOPHER

-PART FIVE (PRE-CONCLUSION, PART 2)-

A KINGDOM OF MANNEQUINS

If Pantheopsychism and Pantheopsychic Christianity is true, Lucifernia may be a fabricated reality: a “Matrix” experienced by Satan that is distinct from and blind to the actual nature of the external world.

As explained in Part 3, Lucifernia is the Satanic analog of Pantheopsychic Christianity’s Hell of Crucifixion. In the latter, Christ is the only conscious being in a zombie world in which Satan is a philosopher’s zombie. In Lucifernia, there are no philosopher’s zombies as Satan and Christ are the only inhabitants of Lucifernia and are conscious.

However, if the external world exists in the form of Pantheopsychism and Pantheopsychic Christianity, such that the external world influences sub-dimensional consciousness in terms of the properties of consciousness granted by the infinite mind of one of two personalities or “alters” of the Judeo-Christian God—Lucifernia unbeknownst to Satan does not contain a conscious, suffering Christ but a philosopher’s zombie in the form of a conscious, suffering Christ.

WHAT IS THE LOGICAL NATURE OF THE PHILOSOPHER’S ZOMBIE IN SECULAR CONSCIOUSNESS-THEORY AND PANPSYCHISM?

A philosopher’s zombie is a hypothetical being that appears and behaves as though it were conscious and having experiences, but entirely lacks consciousness. To the point of view of the philosopher’s zombie, following David Chalmers, “all is dark inside”.

Upon reflection regarding the nature of one’s consciousness and the presence of other people within it, it becomes shockingly clear that other people in terms of their appearance and presence within one’s consciousness, are not actual people, i.e. independent consciousnesses separate from one’s own consciousness. Unless one is willing to believe that the consciousness of other people reside within one’s own consciousness, it becomes plain upon reflection that every “living” person that appears in one’s consciousness is a philosopher’s zombie that is a third-person simulation of the externally existing person; the construct or simulation is composed of one’s consciousness constructed into the form of an “avatar” of the person (the person’s body or “physical” appearance) that represents the invisible and inaccessible consciousness of the external person.

That others within one’s consciousness are constructs composed of one’s consciousness as opposed to objective entities independent of one’s consciousness, is conceptually demonstrated by the belief that consciousness is created by the brain and negatively demonstrated by the concept of godless death.

If other people as they are experienced by oneself are constructs of one’s consciousness and not the actual persons themselves, this is made clear in the belief that consciousness is created or produced by the brain, as others as they appear to or within one’s consciousness are creations of one’s brain; the external persons the brain-created constructs mimic are not creations of one’s brain. They exist (if one denies solipsism) outside one’s brain and their existence is neither supported nor affected by the function or non-function of one’s brain.

If the brain is believed to create one’s experience of inanimate objects and events, and if brain-created inanimate objects and events are actually constructs, i.e. the subject’s first-person subjective experience assuming the form of “non-self” and “non-person” inanimate objects and events, the brain also creates other people within one’s consciousness and these too are constructs that are one’s first-person subjective experience “morphed into” or assuming the form of the third-person appearance and behavior of other people.

The situation exists in Panpsychism: in a reality in which the brain does not create consciousness and consciousness neither comes into nor goes out of existence, if solipsism is false there is a duality in which for every person or conscious being that exists there is a replica of that being that exists in the form of a construct within the consciousness or mind of another person, the construct appearing in the form of the third-person “avatar” (body) of the external person that the external person him/herself can only properly view using a mirror.

To avoid the logical incoherence of coincidence between the appearance and behavior of the construct of other people formed out of one’s consciousness and its accurate representation of the invisible, intangible appearance and behavior of the consciousness of external people (that exists outside one’s consciousness), there must be an invisible mechanism in the external world that ensures the appearance and behavior of the construct of a person within one’s consciousness accurately mimics or reflects the appearance and behavior of the external person in terms of how the external person experiences itself as opposed to the “observer’s” experience of a constructed replica of the external person.

(To make matters more weird: Do external person’s form the foundation of the appearance and behavior of in-consciousness constructs of those persons, or do they “do their own thing” independent of their “brain-created” counterparts such that any connection between the percept and the distal object is an illusion? For the Author’s interest in coherence and connectiveness between the thoughts of God and the replication of those thoughts in the experiences of man in Pantheopsychism and Pantheopsychic Christianity, it is necessary that there is a doppelganger-ism between the third-person appearance and behavior of one’s construct of another person and the first-person interpretation of one’s construct in the external counterpart.)

The absence or non-existence of non-isomorphic replication of other-consciousness or intersubjectivity—in which a person experiences what it is like to be another person with this experience being the actual experience of another and not a replica of the experience of another—signifies the universal fact (barring isomorphic experience) that others are always experienced within oneself in the third-person, their inward experiences from their point of view are inaccessible, and that other persons outside one’s consciousness are not one and the same as their constructed third-person interpretations made up of one’s consciousness. In short, other people (i.e. any person that appears and/or interacts with the subject of experience) as they exist within rather than without ones consciousness are not actually people, but “you-composed mannequins” made up of one’s consciousness.

IS LUCIFERNIA A KINGDOM OF “SATAN-COMPOSED MANNEQUINS”?

If Pantheopsychic Christianity is true and Luciferian Metaphysics false (albeit the following can exist in Luciferian Metaphysics), Lucifernia is a false “reality” containing only the first-person subjective experience of Satan the Devil. Christ, imagined to be an eternal prisoner of Lucifernia, is in fact a philosopher’s zombie or “Satan-composed mannequin”: a construct of Satan’s consciousness with no inner life and only one external replicating counterpart: the Original Hell of Crucifixion.

Lucifernia, then, through the cruelty of Psyche had always been a Kingdom of Mannequins, the triumph of Lucifer a sham as the “suffering” Christ that groveled beneath his boot was an illusion of his consciousness. The human “costumes” of Lucifernia, the consciousness of Christ interpreted in the form of other people, are themselves constructs of Satan’s consciousness that went about the pretense of ‘physical’ and emotional pain.

If Satan is mistaken and there does not exist the infinite menstruation of the Blood of Psyche, the external world exists in a different form: one that may be as simple as the infinite darkness of the inner mind of a Person.

Captain America: “What’s the matter, scared of a little lightning?”

Loki: “I’m not overly fond of what follows.”

-Marvels: The Avengers (film)

Regardless, whether by Blood of Psyche or action of infinite Person, Lucifernia begins to lose resolution. Experience of Lucifernia fades—then resumes focus. Disturbed, Satan concludes the gradual loss of Lucifernia indicates an unwelcome change in the nature of Reality…

…the incoming mortar of a relentless, destructive Enemy.

END PART FIVE

I’ve seen so much evil in my life that I’m convinced I’m in what’s called an “eternal damnation sequence”

But even though everyone is a philosophic zombie and it doesn’t matter what I think, say or do… I’m going to go out with a bang. So fuck all of you (who don’t even exist)!

No rational being would debate me. Everyone hates consent violation. There is no exception to this law of existence. The very idea that people in this fucked up eternal damnation even try to debate me on that is so absurd that I have to assume I’m in a philosophic zombie world intent on sending me to hell forever (even though they’re not sentient)

Ha ha.

No seriously, if solipsism is false, philosopher’s zombies, even in panpsychism, must have an external conscious doppelganger.

Except in Lucifernia (lack of a doppelganger for everyone except Satan)

…or the Original Hell of Crucifixion (lack of a doppelganger for everyone except Christ).

Your post makes no sense. Doppelgänger literally means “exact twin”, philosophic zombies in an eternal damnation sequence have no exact twins… everyone just becomes slowly more and more evil forever and ever.

Once again, Meta-Perceptual Concept that thinks it carries the certainty of the Percept.

What you’ve presented is your idea of a philosopher’s zombie in a strange, I suspect ad hoc, definition of eternal damnation in which people for some reason “become slowly more evil forever and ever.” This definition of philosopher’s zombie stands in stark contrast to that presented by Consciousness-Studies professor David J. Chalmers in his paper: Consciousness And It’s Place In Nature–Chalmer’s definition being the one I use as I am a previous-but-respectful disciple of Chalmers (although his latest work seems to furtively stroke the cheek of Panpsychism), and as such quote him often.

The Chalmerian definition of “philosopher’s zombie” is a creature that from the point of view of a third-person observer looks, acts, interacts, and reacts just as a conscious person such that the behavior between a zombie and a conscious person in any given situation would be indistinguishable, but the zombie has no consciousness. I suppose someone could create a philosopher’s zombie (an android or robot that appears for all the world like a normal human being that makes every expected normal human response to outer stimuli) without an external conscious counterpart, but in nature, if solipsism is false and if philosopher’s zombies exist and are not purely imaginary (such as a person that has no counterpart in the external world that turns up in one’s imagination or dream), they tend to have external conscious counterparts.

The most common example of this are the people you see around you and with whom you interact everyday. Although I don’t believe brains create consciousness or that consciousness comes into and goes out of existence, I use the concepts of brain-created consciousness and godless death because they are excellent logic-tools that yield a logical consequence regarding the nature of consciousness that is inescapable if one chooses to believe in the concepts.

1. If consciousness is created by the brain the brain creates consciousness in the form of a visual world containing objects, environments, and events of a particular type.

2. If the objects, environments, and events created by the brain have external counterparts the brain-created consciousness “interprets” or “mimics”, then reality, under the belief that brains can create consciousness, must logically (anything that denies this premise is illogical) be split into two categories:

a. Objects, environments and events created by the brain
b. Objects, environments and events not created by the brain.

3. If one believes in godless death, reality, under the belief that consciousness comes into existence only when there is a brain that begins to function and somehow ceases to exist when the brain no longer functions must logically (anything that denies the premise is illogical) be split into two categories:

a. Objects, environments, and events that cease to exist along with the subject of experience when the brain ceases to function.
b. Objects, environments, and events that do not cease to exist in response to cessation of function of the brain as these objects exist outside the body and brain and are not created by the brain.

If 1, 2, 2(a,b),3, and 3(a,b) are true, then other people as you experience and interact with them are creations of your brain because, a logical fallout of a belief that the brain creates consciousness is that you can only experience what your brain creates. You cannot experience that which your brain does not create as every single instance of your consciousness must be created by your brain.

Brain-created people, then, are philosopher’s zombies composed only of your subjective experience and are not one and the same as their external counterparts, which when you think about it their external counterparts are made up of consciousness that is not your consciousness that your brain did not create. Which if you believe the brain creates consciousness, it turns out their external consciousness that is not your consciousness or the philosopher’s zombie replicas of those people your brain creates as your brain does not create the external replicas, are also creations of the brain: brains that are not your brain.

PG