Together Forever

SEVEN DEADLY SINS

Lust (luxuria)

fornication, perversion

Lust is usually thought of as involving obsessive or excessive thoughts or desires of a sexual nature. Unfulfilled lusts sometimes lead to sexual or sociological compulsions and/or transgressions including (but obviously not limited to) sexual addiction, adultery, bestiality, and rape.

Dante's criterion was "excessive love of others," which therefore rendered love and devotion to God as secondary. However, lust and love are two different things; while a genuine, selfless love can represent the highest degree of development and feeling of community with others in a human relationship, Lust can be described as the excessive desire for sexual release. The other person can be therefore seen as a "means to an end" for the fulfillment of the subject's desires, and becomes thus objectified in the process. In Purgatorio, the penitent walks within flames to purge himself of lustful/sexual thoughts.

Gluttony (gula)

waste, overindulgence

Modern views identify Gluttony with an overindulgence of food and drink, though in the past any form of thoughtless excess could fall within the definition of this sin. Marked by unreasonable or unnecessary excess of consumption, Gluttony could also include certain forms of destructive behavior, especially for sport, or for its own sake. Substance abuse or binge drinking can be seen as examples of gluttony therefore, so it could be safely said that Gluttony is the overindulgence in any one thing. The penitents in the Purgatorio were forced to stand between two trees, unable to reach or eat the fruit hanging from either, and were thus described as having a starved appearance.

Greed (avaritia)

treachery, covetousness

Greed is, like Lust and Gluttony, a sin of excess. However, Greed (as seen by the Church) applied to the acquisition of wealth in particular. Thomas Aquinas wrote that Greed was "a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things." In Dante's Purgatory, the penitents were bound and laid face down on the ground for having concentrated too much on earthly thoughts. "Avarice" is more of a blanket term that can describe many other examples of sinful behavior. These include disloyalty, deliberate betrayal, or treason, especially for personal gain, for example through bribery. Scavenging and hoarding of materials or objects, theft and robbery, especially by means of violence, trickery, or manipulation of authority are all actions that may be inspired by greed. Such misdeeds can include Simony, where one profits from soliciting goods within the actual confines of a church.

Sloth (acedia)

laziness, sadness, apathy

More than other sins, the definition of Sloth has changed considerably since its original inclusion among the seven deadly sins. It had been in the early years of Christianity characterized by what modern writers would now describe as apathy, depression, and joylessness — the latter being viewed as being a refusal to enjoy the goodness of God and the world He created. Originally, its place was fulfilled by two other aspects, Acedia and Sadness. The former described a spiritual apathy that affected the faithful by discouraging them from their religious work. Sadness (tristitia in Latin) described a feeling of dissatisfaction or discontent, which caused unhappiness with one's current situation. When St. Thomas Aquinas selected Acedia for his list, he described it as an "uneasiness of the mind," being a progenitor for lesser sins such as restlessness and instability. Dante refined this definition further, describing Sloth as being the "failure to love God with all one's heart, all one's mind and all one's soul." He also described it as the middle sin, and as such was the only sin characterised by an absence or insufficiency of love. In his Purgatorio, the slothful penitents were made to run continuously at top speed.

The modern view of the vice, as highlighted by its contrary virtue zeal/diligence, is that it represents the failure to utilize one's talents and gifts. For example, a student who does not work beyond what is required (and thus fails to achieve his or her full potential) could be labelled 'slothful'.

Current interpretations are therefore much less stringent and comprehensive than they were in medieval times, and portray Sloth as being more simply a sin of laziness, of an unwillingness to act, an unwillingness to care (rather than a failure to love God and His works). For this reason Sloth is now often seen as being considerably less serious than the other sins.

Wrath (ira)

anger, hatred, rage, prejudice, discrimination

Wrath may be described as inordinate and uncontrolled feelings of hatred and anger. These feelings can manifest as vehement denial of the truth, both to others and in the form of self-denial, impatience with the procedure of law, and the desire to seek revenge outside of the workings of the justice system (such as engaging in vigilantism) and generally wishing to do evil or harm to others. The transgressions borne of Wrath are among the most serious, including murder, assault, and in extreme cases, genocide. (See Crimes against humanity.) Wrath is the only sin not necessarily associated with selfishness or self interest (although one can of course be wrathful for selfish reasons, such as jealousy). Dante described Wrath as "love of justice perverted to revenge and spite". The wrathful in his Purgatorio were enveloped in blinding smoke.

Envy (invidia)

jealousy, malice

Like Greed, Envy is characterized by an insatiable desire; they differ, however, for two main reasons: First, Greed is largely associated with material goods, whereas Envy may apply more generally. Second, those who commit the sin of Envy desire something that someone else has which they perceive themselves as lacking. Dante defined this as "love of one's own good perverted to a desire to deprive other men of theirs." In Dante's Purgatory, the punishment for the envious is to have their eyes sewn shut with wire, because they have gained sinful pleasure from seeing others brought lowly.

Pride (superbia)

vanity, narcissism

In almost every list Pride is considered the original and most serious of the seven deadly sins, and indeed the ultimate source from which the others arise. It is identified as a desire to be more important or attractive than others, failing to give compliments to others though they may be deserving of them, and excessive love of self (especially holding self out of proper position toward God). Dante's definition was "love of self perverted to hatred and contempt for one's neighbor." In Jacob Bidermann's medieval miracle play, Cenodoxus, Pride is the deadliest of all the sins and leads directly to the damnation of the famed Doctor of Paris, Cenodoxus. In perhaps the most famous example, the story of Lucifer, Pride was what caused his Fall from Heaven, and his resultant transformation into Satan. Vanity and Narcissism are prime examples of this Sin. In the Divine Comedy, the penitent were forced to walk with stone slabs bearing down on their backs in order to induce feelings of humility.

LEARNED HELPLESSNESS

Learned helplessness is a psychological condition in which an animal has learned to believe that it is helpless. It has come to believe that it has no control over its situation and that whatever it does is futile. As a result, the animal will stay passive in the face of an unpleasant, harmful or damaging situation, even when it does actually have the power to change its circumstances. Learned helplessness theory is the view that depression results from a perceived lack of control over the events in one's life, which may result from prior exposure to (actually or apparently) uncontrollable negative events.



Learned helplessness is a well-established principle in psychology. It can be observed in the effect of inescapable punishment (such as electrical shock) on animal (and by extension, human) behaviour. Learned helplessness may also occur outside the laboratory, in everyday situations or environments in which people perceive (rightly or wrongly) that they have no control over what happens to them. Such environments may include repeated failures, prison, school, war, disability, famine, and drought. A similar example is that of those concentration camp prisoners during the Holocaust who refused to care or fend for themselves (so-called Muselmänner). Present-day examples can be found in schools, mental institutions, orphanages, or long-term care facilities where the patients have failed or been stripped of agency for long enough to cause their feelings of inadequacy to persist.

Not all people become depressed as a result of being in a situation where they appear not to have control. In what learned-helplessness pioneer M.E.P. Seligman called "explanatory style," people in a state of learned helplessness view problems as personal, pervasive, or permanent. That is,

* Personal - They may see themselves as the problem; that is, they have internalized the problem.
* Pervasive - They may see the problem as affecting all aspects of life.
* Permanent - They may see the problem as unchangeable.

The concept of "explanatory style" is related to the fundamental attribution error.

Lacrimas Profundere - All Your Radiance

Left, on me
but tears are a part of you
hooked, what is it
all is coming
taste it, to be foolish
on you
embrace the tears
embrace the past
for all what you are dying for
it's the only thing you can decide
o. you forget the breathes, forget
another skin, it's the piece of
unknown peaces
somehow helpless, isn't it

lacrimas.com
wikipedia.org/wiki/Lacrimas_Profundere

EMPYRIUM - MOURNERS

Meagre trees in the shrouds,
As olde as the stones…
Mourners of abandoned love,
Forever their woes shall grow silent

O, how many times may the moon has shone
Reflected in these black lakes?
Should it be that we can hear,
The woes of those who ceased their lives?

O, so old they are…
They bare the neverending grief
Age - old miserability
Ancient bitter beauty

Lost is the hope of those
Who walk the moors with pain in heart
…and all joy it sinks,
Buried deep, forever presumed dead

O, so old they are…
They bare the neverending grief
Age - old miserability
A bitter beauty thrilling me

NOONE ELSE CAN KNOW YOUR MIND!

Mind refers to the collective aspects of intellect and consciousness which are manifest in some combination of thought, perception, emotion, will and imagination.

There are many theories of what the mind is and how it works, dating back to Plato, Aristotle, Adi Shankara, Siddhārtha Gautama, and other Ancient Greek and Indian philosophers. Pre-scientific theories, which were rooted in theology, concentrated on the relationship between the mind and the soul, the supposed supernatural, divine or God-given essence of the human person. Modern theories, based on a scientific understanding of the brain, see the mind as a phenomenon of psychology, and the term is often used more or less synonymously with consciousness.

The question of which human attributes make up the mind is also much debated. Some argue that only the "higher" intellectual functions constitute mind: particularly reason and memory. In this view the emotions - love, hate, fear, joy - are more "primitive" or subjective in nature and should be seen as different in nature or origin to the mind. Others argue that the rational and the emotional sides of the human person cannot be separated, that they are of the same nature and origin, and that they should all be considered as part of the individual mind.

In popular usage mind is frequently synonymous with thought: It is that private conversation with ourselves that we carry on "inside our heads." Thus we "make up our minds," "change our minds" or are "of two minds" about something. One of the key attributes of the mind in this sense is that it is a private sphere to which no one but the owner has access. No-one else can "know our mind." They can only know what we communicate.

DEPRESSED

Depression, or a depressed mood, may in everyday English refer to a state of melancholia, unhappiness or sadness, or to a relatively minor downturn in mood that may last only a few hours or days. This is generally seen as quite distinct from the diagnosis of clinical depression. However, if the depressed mood lasts at least two weeks, and is accompanied by other symptoms that interfere with daily living, it may be seen as a symptom of clinical depression, dysthymia or some other diagnosable mental illness, or alternatively as sub-syndromal depression.

In the field of psychiatry, the word depression can also have this meaning of low mood but more specifically refers to a mental health condition when it has reached a severity and duration to warrant a diagnosis, whether there is an obvious situational cause or not; see Clinical depression for this meaning. A typical psychiatric description of depressed mood (in the DSM) is "... depressed, sad, hopeless, discouraged, or 'down in the dumps'." In a clinical setting, a depressed mood can be something a patient reports (a symptom), or something a clinician observes (a sign), or both.

A depressed mood is generally situational and reactive, and associated with grief, loss, or a major social transition. A change of residence, marriage, divorce, the break-up of a significant relationship, the death of a loved one, graduation, or job loss are all examples of instances that might trigger a depressed mood.