This is four of seven of my Seven Deadly Syns but pronounced sin in the normal way of saying it as in “SINNER.” I must say this was the easiest to do and is more slower and lazy track you would listen to before you go to bed at night or before you take a nap or just relax on Sunday or any day for that matter. As always I enjoyed putting it together and making the visuals, covers and thumbnails. I forgot to say but I bought some new effects for the software I’m using it’s actually inside my DAW (Digital Work Station)  FL Studio I put my own stamp on them and I’m learning how to customize it more but there’s progression. I don’t think I said but I have something lined up to go with the music and visuals but I have to finish all seven first before I publish it I also have to keep testing it which is a pain but we are getting there eventually but what a headache to figure out.

Sloth is one of the seven deadly sins in Catholic teachings. It is the most difficult sin to define and credit as sin since it refers to an assortment of ideas, dating from antiquity and including mental, spiritual, pathological, and physical states.[ One definition is a habitual disinclination to exertion or laziness.

Views concerning the virtue of work to support society and further God’s plan suggest that through inactivity, one invites sin: “For Satan finds some mischief still for idle hands to do.” (“Against Idleness and Mischief” by Isaac Watts).

The word “sloth” is a translation of the Latin term acedia (Middle English, acciditties) and means “without care”. Spiritually, acedia first referred to an affliction to women, religious persons, wherein they became indifferent to their duties and obligations to God. Mentally, acedia has a number of distinctive components of which the most important is affectlessness, a lack of any feeling about self or others, a mind state that gives rise to boredom, rancour, apathy, and a passive, inert, or sluggish mentation. Physically, acedia is fundamentally a cessation of motion and an indifference to work; it finds expression in [sloth can also be referred to as Laziness], idleness, and indolence. Two commentators consider the most accurate translation of acedia to be “self-pity,” for it “conveys both the melancholy of the condition and self-centeredness upon which it is founded.”

Orthodoxy

In the Philokalia, the word dejection is used instead of sloth, for the person who falls into dejection will lose interest in life.

Others

Sloth has also been defined as a failure to do things that one should do, though the understanding of the sin in antiquity was that this laziness or lack of work was simply a symptom of the vice of apathy or indifference, particularly an apathy or boredom with God. Concurrently, this apathy can be seen as an inadequate amount of love.

Emotionally and cognitively, the evil of acedia finds expression in a lack of any feeling for the world, for the people in it, or for the self. Acedia takes form as an alienation of the sentient self first from the world and then from itself. Although the most profound versions of this condition are found in a withdrawal from all forms of participation in or care for others or oneself, a lesser but more noisome element was also noted by theologians. From tristitia, asserted Gregory the Great, “there arise malice, rancour, cowardice, [and] despair…” Geoffrey Chaucer, too, dealt with this attribute of acedia, counting the characteristics of the sin to include despair, somnolence, idleness, tardiness, negligence, indolence, and wrawnesse, the last variously translated as “anger” or better as “peevishness”. For Chaucer, human sin consists of languishing and holding back, refusing to undertake works of goodness because, he/she tells him/herself, the circumstances surrounding the establishment of good are too grievous and too difficult to suffer. Acedia in Chaucer’s view is thus the enemy of every source and motive for work.

Sloth not only subverts the livelihood of the body, taking no care for its day-to-day provisions but also slows down the mind, halting its attention to matters of great importance. Sloth hinders man in his righteous undertakings and becomes a path to rui

According to Peter Binsfeld’s Binsfeld’s Classification of Demons, Belphegor is the chief demon of the sin Sloth.

Christian author and Clinical Psychologist Dr. William Backus has pointed out the similarities between sloth and depression. “Depression involves aversion to effort, and the moral danger of sloth lies in this characteristic. The work involved in exercising one’s will to make moral and spiritual decisions seems particularly undesirable and demanding. Thus the slothful person drifts along in habits of sin, convinced that he has no willpower and aided in this claim by those who persist in seeking only biological and environmental causes and medical remedies for sloth.”

The colour of sloth is light blue and the punishment for committing this sin is to be put in a snake pit.

This is 3 of 7 and is a mixtape series I’m doing the Seven Deadly Sins but Deadly Syns or synths same concepts just with music and a visual of course since I enjoy making them. This one is greed so expect synths that may leave you wanting more and are of a greedy rich nature it’s hard to explain this one but as always I did my best to make the music sound suit and are all my old tracks I made throughout the years and can no longer release as I have already released it on major platforms under different names. I was thinking like rich, wanting more, melodic, sounding good, needing something, waiting for something and impulsiveness but not the people with the condition but more rich and well which is no jealousy to them at all. I don’t think I have to explain this one but for the  benefit of the tape Greed is described as Greed (or avarice) is an insatiable desire for material gain (be it food, money, land, or animate/inanimate possessions); or social value, such as status, or power. Greed has been identified as undesirable throughout known human history because it creates behavioural conflict between personal and social goals.

Nature of greed

The initial motivation for (or purpose of) greed and actions associated with it may be the promotion of personal or family survival. It may at the same time be an intent to deny or obstruct competitors from potential means (for basic survival and comfort) or future opportunities; therefore being insidious or tyrannical and having a negative connotation. Alternatively, the purpose could be a defence or counteractive response to such obstructions being threatened by others. But regardless of purpose, greed intends to create an inequity of access or distribution to community wealth.

Modern economic thought frequently distinguishes greed from self-interest, even in its earliest works, and spends considerable effort distinguishing the line between the two. By the mid-19th century – affected by the phenomenological ideas of Hegel – economic and political thinkers began to define greed inherent to the structure of society as a negative and inhibitor to the development of societies. Keynes wrote, “The world is not so governed from above that private and social interest always coincide. It is not so managed here below that in practice they coincide.” Both views continue to pose fundamental questions in today’s economic thinking.

Weber posited that the spirit of capitalism integrated a philosophy of avarice coloured with utilitarianism. Weber also says that, according to Protestant ethics, “Wealth is thus bad ethically only in so far as it is a temptation to idleness and sinful enjoyment of life, and its acquisition is bad only when it is with the purpose of later living merrily and without care.”

As a secular psychological concept, greed is an inordinate desire to acquire or possess more than one needs. The degree of ordinance is related to the inability to control the reformulation of “wants” once desired “needs” are eliminated. Erich Fromm described greed as “a bottomless pit which exhausts the person in an endless effort to satisfy the need without ever reaching satisfaction”. It is typically used to criticize those who seek excessive material wealth, although it may equally be applied to the need to feel more excessively moral, social, or otherwise better than someone else.

One individual consequence of greedy activity may be an inability to sustain any of the costs or burdens associated with that which has been or is being accumulated, leading to a backfire or destruction, whether of self or more generally. Other outcomes may include a degradation of social position, or exclusion from community protections. So, the level of “ordinance” of greed pertains to the amount of vanity, malice or burden associated with it.

Views of greed

In animals

Animal examples of greed in literary observations are frequently the attribution of human motivations to other species. The dog-in-the-manger or piggish behaviours are typical examples. Characterizations of the wolverine (whose scientific name (Gulo gulo) means “glutton”) remark both on its outsized appetite and its penchant for spoiling food remaining after it has gorged.

Ancient views

Ancient views of greed abound in nearly every culture. In Classical Greek thought; pleonexy (an unjust desire for tangible/intangible worth attaining to others) is discussed in the works of Plato and Aristotle. Pan-Hellenic disapprobation of greed is seen by the mythic punishment meted out to Tantalus, from whom ever-present food and water are eternally withheld. Late-Republican and Imperial politicians and historical writers blame the demise of the Roman Republic on greed for wealth and power, from Sallust and Plutarch to the Gracchi and Cicero. The Persian Empires had the three-headed Zoroastrian demon Aži Dahāka (representing unslaked desire) as a fixed part of their folklore. In the Sanskrit Dharmashastras, the “root of all immorality is Lobha (greed).” as stated in the Laws of Manu (7:49). In early China, both the Shai Jan Jing and the Zuo Zhuan texts count the greedy Taotie among the malevolent Four Perils besetting gods and men. North American Indian tales often cast bears as proponents of greed (considered a major threat in a communal society). Greed is also personified by the fox in early allegoric literature of many lands.

Greed (as a cultural quality) was often imputed as a racial pejorative by the ancient Greeks and Romans; as such it was used against Egyptians, Punics, or other Oriental peoples and generally to any enemies or people whose customs were considered strange. By the late Middle Ages, the insult was widely directed towards Jews.

In the Books of Moses, the commandments of the sole deity are written in the book of Exodus (20:2-17), and again in Deuteronomy (5:6-21); two of these particularly deal directly with greed, prohibiting theft and covetousness. These commandments are moral foundations of not only Judaism, but also of Christianity, Islam, Unitarian Universalism, and the Baháʼí Faith among others. The Quran advises do not to spend wastefully, indeed, the wasteful are brothers of the devils…, but it also says do not make your hand [as though] chained to your neck…” The Christian Gospels quote Jesus as saying, “”Watch out! Be on your guard against all kinds of greed; a man’s life does not consist in the abundance of his possessions”, and “For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world.”.

The colour of greed is yellow and the punishment in hell for committing a greedy act is boiled alive in boiling oil and has been around since the middle ages.