Unknown

Name: Unknown
Author: David Bussell

VOLUME X: UNKNOWN

Philosophy is an elaboration of different kinds of experiences. The abstractions of high-grade metaphysics are based on spiritual experience and derive their whole value from the experiences they symbolize.

Abhinavagupta
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CONTENTS:

A Turn to the Life of the Spirit
Desire as an Engine
The Introduction of Love
Slaves
Refusal
Being-at-Heart as Being-in-****
The End of an Age of Persecution of Truth
Wisdom
Sexual Objectification and the Marginalization of ‘Woman’
Objectification as Simultaneously the Institution of ‘The Human’ and the Principle of De-Humanization
Aphorisms
Light
Translation of the Light
Entropy and the Age
X
The Operatic Frequency of Wandering Bodies
Aspiration and Respiration
Energetic Centres of Universal Light-Source-Being
Art as a Way of Seeing Life
Present Moment Awareness as Aesthetic Virtue
Planets of Light
The High and Low Art of Music, Singing, Chanting
Paradise Lost and the Vector Equilibrium
In Order to Form A More Perfect Union
Aphorisms II
Faith, Spirit, and the Illusion of ‘Belief’
The Room of the Mind and The Cross
Cultural Gaslighting, Intergenerational Trauma & the Collective (Un)consciousness(es)
The Influence of Heraclitus’ Image of Cosmic Fire
The Trauma of Ten Thousand Years; the Trauma of One Moment
Lo, Zarathustra!
Apocrypha: Parts I & II
Jesus and the Moneychangers
The Vector Equilibrium and the Birth of the Universe
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Reflections of Power in Unstable Societies
On Culture and Individualisms
A Theory of Densities Extended
The Necessity of a High-Grade Philosophical Framework of Values (Metaphysics)
The Occlusion of Human History and the Human Brain
The Child; the Freedom of ‘No-Knowledge’

Primordial Residence: The Domain of Consciousness

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        Divide and rule, the politician cries;
    Unite and lead, is the watchword of the wise.
                       - Goethe

          He who would create the new
must endure the passing of the old in full tranquility.
                 - Rudolph Steiner

 The Fates lead the willing, but drag the unwilling.
                    - Cleanthes

This I shall do by printing in the infernal method, by corrosives, which in Hell are salutary and medicinal, melting apparent surfaces away and displaying the infinite which was hid. - William Blake

Exactly! What about the birth of the Universe? Matter is created from the original and eternal energy that we know as Light. It shone, and there have been appear star, the planets, man, and everything on the Earth and in the Universe. Matter is an expression of infinite forms of Light, because energy is older than it. There are four laws of Creation. The first is that the source of all the baffling, dark plot that the mind cannot conceive, or mathematics measure. In that plot fit the whole Universe. The second law is spreading a darkness, which is the true nature of Light, from the inexplicable and it’s transformed into the Light. The third law is the necessity of the Light to become a matter of Light. The fourth law is: no beginning and no end; three previous laws always take place and the Creation is eternal. - Nicola Tesla

The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them.

Because a calm person who is not afflicted by these sense objects, and is steady in pain and pleasure becomes fit for salvation. - The Bhagavad Gita

At a certain age, the sight of cats is returned to spirit, Like man’s sight. The cat looks forward into the physis, But it sees only spirit, essence; the shiftless: Behind the sidewalks, the eyes of humans, the birth and death of trees – It sees the true face of being.

Man must allow the coming and going of himself; The life and death of his body in the world of things. His life goes in a breath – The inhalation and exhalation of his figuration And return To the hold of spirit’s chest.

So rejoice, children, in the raw flesh; Comes the vision, the revelation, which turns the infant into an old man; the maiden into the crone: The vision which pronounces sight and prolapses the world – Into infinite spectres, all beating hearts of the thousand eyed, thousand faced spirit deity: Call him Mother; Man lies naked before his tomb in a vision, Crying out and splayed upon the cross.

Where he once saw parks, family, bedrooms, storefronts: There is replaced by the theatrehouse of man; The game of sight as transference. Each day of man’s awakening includes a new enemy, a new totem, a new force which he must press back against with the will of his being – his god nature disguised as a lonesome individual.

The wise cat does not war You cannot call him blind – for sight beyond sight is a gift that the senses cannot touch: The way of penetrating dreams, the root symbol emblazoned on his chest and hands; writhing up his spine like a snake –

The very book writ upon his flesh.

A TURN TO THE LIFE OF THE SPIRIT

The life of the spirit abides in this world. It does not immerse in it like sight, rather, it abides in it as a vision which observes the outer works and workings as merely an extent of the inner-working procedurally. Thus, the soul itself is the mechanism of giving and taking – the receptive and the productive holding-force through which the word of the spirit is received, processed, and maked-making. Like the digestive fire, this principle is replicated forever within hidden things, revealing and revelating their true nature like birthings, pregnancies, dormancies of winter, sleep, and other such symbolic manifestations of this inner-working.

The life of the spirit, then, is entirely detached from the production of itself – the theatre of itself as in images, made- manifest totems and markers – all of which signify and symbolize its inner order. All symbolic chains, in this sense, lead to Rome; furthermore, have never left Rome – the kingdom of the spirit which, culturally and/as perceptually- as-individually, is only imagined to be lost or gone or abandoned from a hyper-materialistic and materializing civilization: like Pan or God, or whichever prescribed name to the inner-force is designated. The civilization or culture evisces itself in light of its own inner light; presents itself as a consumptive force of the eyes or the flesh only in being without an inner eye to navigate what it perceives to be the absolute, encroaching darkness of Total Death – the end of the civilizational, empirical, individual order itself.

This death is everpresent and evercoming as the life of the spirit. For the world is always and forever absolved here as a new coming; the very force which is always and endlessly returned as a retaking of the illusory figure-form of man, his world, materia – from the perceived stability of ‘itself’ as a ‘thing’ with certain ‘thingness’; revealed the true nature of the thing to be anegation. It cannot disappear because it had not apparation; it cannot be abnegated because it had not positive or firm ‘presentation’, but as a spectre of the

spectral – the ghost of man haunting himself as a grip or a grasp which he seeks out to perceive or justify himself as in firm existence; thus, immortal in this ‘current form’. This is his inner desire; the absolute nature of desire which stokes the flame of his desire for the world – a desire to so firmly exist that he cannot absist – an abiding, not in spiritude as the true immortality of his nature – but in a duality which, by nature, cannot be stabilized: a duality which always folds and turns – a season of his time.

To abide in spiritude is to then evoke the eagle’s eye toward the physis: which is to say to observe the unfolding of the figural ‘self’ and/as ‘the world’ from a higher altitude of coming-from spirit, from the Originary which is this moment made manifest in all-times and as the all-place: the inner core of spirit as spiritude which is the hidden compound which makes and makes-up all things. This is the free flowing imagination of Creation – a creation as living which even relinquishes its own imagined form as GodSelf and gladly burns to ash and returns in strange and alterior forms and guises – strange hues and iterations of itself. And thus, the attitude of the world as in seeking its own permanence by way of means which are ceaselessly disproven by the lack-of-world and lack-of-individual-self as the change of man’s time as the fall of empires and the aging of the body; the ceaselessly reconfigured order of man’s desires and drives into life – his new goals, his new tasks at hand; the way he defines his successes and failures, his reasons and madnesses – presses back against spiritude as a failure to acknowledge that which it is; a failure which is perhaps only ‘a matter of time’ – as in a promised return (as returnless return) to the fold of spirit and spiritude as a revelation of Self.

DESIRE AS AN ENGINE

Desire as an engine is fed exponentially by the consumption of ‘things’ without the higher awareness of their ‘thingness’ as equal spiritudes. This is by sight, by sense; furthermore, by the sense-body which mis-(ap)perceives as an apprehension of the nutriments of life as having firm knowledge. Thus, desire as an engine is a flame stoked which is unending – a flame which begets the necessity and desire for more in infinitude until ‘death’, or realization as revelation of the true thingness of things – spirit-cores, made in the mind of man, ‘manifest’; thus, obtainable, desireable, ‘haveable’.

Desire as an engine is the foundation of a ‘materialist’ society, being a society which ‘finds itself’ by way of mis- apperception; able to then place value on objects as objectively certain, present, nameable; separate as in having attributes and characteristics that ‘other objects’ do not have. This, as a way of perceiving, is predicated simultaneously on the principle/idea/ideal of the individual as subject; furthermore, a culture of subjectivity and subjectivities which converge upon the object and seek to claim or jurisdice it. This, in an image, is ‘the carving up of the earth as the world’. This, indistinguishably, is also ‘the carving up of the body as the ‘self’’.

Here, it is clear that the psychic process of materialisms seeks purity in division; the jurisdiced consumption of objects to enhance or otherwise differentiate the subject in a display of power; the creation of an impossible inequity by the assertion of imagined means to elevate said subject(s) over immediately disidentified disenfranchised-subjects who then receive the value of an ‘it’, or, again, a disidentified subject conferred the role of an object for resource extraction. This is precisely how materialism works – as in a primary dehumanization and/as despiritualization of the Self as in world-making. By making the Self into world and

worlds – there can be a perceived ability to desire, consume, harvest, feed up, extract; extort that which ‘is not’ ‘I’.

Desire is then fundamentally abusive; an abuse which is always a self abuse – an abuse which is always the creation of a projection which becomes the desire from-within for that desired object (from-without); by way of this division the desired object must be won, conquered, consumed; incorporated back into the desiring body of the ‘subject’. This, of course, is madness at the level of spiritude – the madness of constructing conceptual realities to toy with, war within; mutilate oneself as. The results of such a process are obvious; without need for much exposition: violences, genocides, atrocities, abuses of human beings, animals, plant-life – all of which are indivisible Self-Same Spirit. With the knowledge that there cannot be desire, there cannot be knowledge as the object cannot be known – as it does not exist as separate or differentiated from the Spirit- body as the Wholly Present.

THE INTRODUCTION OF LOVE

Love is introduced when all is realized as ONESELF; in this realization, treated accordingly as in given and taken simultaneously; giving and taking simultaneously the body and spirit of the oneself as in dialogues of coverings and revelations, productions and consumptions, impressions and expressions. The dance of the whole in two movements, then, is only a dance of appearances. The oneself is maintained and everpresent: but like the fount in which one gazes to see, changes form as in sight, vision, dream, and being-making-itself-as-in-parts-visible.

The moon reminds oneself of itself in that it apparates and disapparates in accord with a revelation of light which shows parts and wholes and slivers in accord with that position or place of standing of the being observing the being being itself in its dance of light. Too, the star turns, the figure turns, the human-being turns, all revelations to oneself of itself as world-spheres, or wombs of seeing within the Womb of Sight, itself. This is Loving, or the state of being which anegates desire, drive, all that might be called individual – the name, the title, the station – in the name of names, titles, stations; myriads of definitions inflowing and outflowing which, in the very nature of their movement, make definition obsolete; a mere apparition, or ephemeral (a-)perceived figuration unto itself.

Love, then, is as in Loving as in a way of being as in becoming oneself with the realization that one is never-not oneself. It is a grace, a kindness, a gratitude which is in that one is always perceiving oneself as in a projection, and in this realization, the pattern as illusory cycle of perception and projection collapses to reveal the Universal Whole Which Becomes Oneself Eternally – the Originary Moment which holds all time as Time itself. It is the clock which holds the hours, the womb which holds the world; the artist which (be)holds the figurations.

I’ll run to the ancient lake, and bathe myself in the waters And then what? Days of sweet nothings, whispered in my ear, By you, my love, or else a god – Torture dreams and the yoke of man around my throat, The imagined hand of work; the anvil hymn.

I’ll run to the ancient lake; will you meet me there, my love? Embrace me one last time – make it forever Held in your touch and suspended, there is no ground, Take my name from me and it is absolved. Take my beating heart.

Athene, steal away. Alana, steal away. Do not run and hide from love. Here I am, stripped naked, on the edge of this cove night, the pregnant moon hovering above the crown of my head like a midnight sun – absconding darkness – and not even a week until our child arrives: From the dark soil, his head held high and proud. Children speak the secret language; He will not be known and you will not know him.

My sight takes nothing and leaves nothing behind. Do you see me now? As barren as these hills and as receptive to the wind as a flute. All notes ring good and true in this night; You will hear the tragedy in discord and the warm fire of laughter and harmony; you will imagine this raging battle of wills – the good and evil which grapple your mind in the early morning hours; your moon-light leaving and your sun- light rising, With the morning star, Venus, her heart aligned with yours.

Take me to the centre, Creatrix Take me to the hold of your being Beyond the untouchable flesh and the waves of ocean which ripple like the hair stretched from your crown across the earth, Forming your spider’s web.

There is Time on your back, Gripping your spine like a symbol The child who ages in a moment to the old man; The one who changes form so quickly he cannot be characterized. Shapeshifter! Fair maiden, knife, the one who has taken my life purely with her eyes: Call to me, too, even though you are empty inside: cold, violent, murderous.

Take me like you took Caesar: Unawares and surrounded by hidden Hates. This world is disguised as itself; this world alone is woven by you; your daughters Moirai. It is ruled by the spinning of your word – these men are caught in your web and full of misinterpretation. Let me spin and spin away with you, like a dreidel destined to fall off the table. Let me spin away like a planet that has lost its gravity. Do you love me? Do you love your Son?

This coil is also the wound; The one that has struggled across the desert of Time like an ant, carrying this worldly-weight; now shed – To look over the hills of time and to observe black hills of pilgrimage, as far as the eye can see – Is this what it means to be without time? In a desert, where the last drops of the summer wine are Within the body?

What is this, but a rising song From you and your heart? Where am I, but within you? All of my loves you have brought together like chess pieces in my heart. I stand on the table of existence like a housecat; even possessed by your eyes. How else would this vision come into being? May it be blessed with your heart and soul. See through me; let it come to light As your will commands.

You’ve never met the prince? Loitering, down by the basketball courts - The one so hungry for his prophecy? The one who was named in dreams For the king who played songs for God And slew the giant? If you missed him today, I heard he’s playing stickball in the fish markey alley this time tomorrow, Or otherwise staring up at skyscrapers in the financial district… But that’s usually around sunset.

The one who knows there’s no destiny but that which he sculpts with his energetic hands and that the world was built on crime: Greedy emperors and drug lords, a century of billionaires; Two millenia of slaves. The one out with his friends hustling tourists or smoking loosies in the metropolis. Ask yourself: Where have the Beowulfs gone? The Joan of Arcs? They are tucked away in their own private mythologies. And as surely as they were once hidden in the incubation of the mysteries, They are emerging even now.

The gods live in the breath of the lost children: The ones the current order of man gives no quarter in its swan song. The ones who live in the present without futurity; The ones who heard out the national mouthpiece that There is no society. The orphan children of a whole generation; A whole generation of refugees – Who will inherit the scorched earth of their warlord forefathers: A world where life has been lost to symbols and screens.

It is said that the sins of the fathers become the lives of the sons; That the wombs of the mothers become the children of the daughters; The cells of man passed down through the warring generations: generations whose nights were lit only by the moon and sacred fires, tribal; generations possessed by delusions of the religious state and monks in seizure; ruled by mediocre, power hungry men. Today, come supply chains by land and sea and sky, Trash which flies to the ends of the earth; Dumped in the colonial slums. The everyday has crashed up against the barrier reef of itself-limits.

Man is burning his arms, his legs; the trees of the forests; His very breath goes up in tire smoke In the violent dream of his becoming. Today has turned into the dawn-light of Tomorrow. And what of the city prince? The one who will inherit the earth? He stands, figured in these defiant schisms of line: Down by the park romancing the neighborhood girls, Or lifting weights alone in the yard. And still, the world slowly burns – tobacco leaf earth To the filter While his tale plays out in the revelation: Gifting golden spools of poem To the weavers.

If it throws me into uncertainty; the way is dark and there is no visible, no known path forward, nothing in history or in my existent awareness that can afford me a way forward, I am truly on my path. I step out onto the way, and the way appears. Here is my primordial trust; here is the deeps of Faith and Grace.

SLAVES

Slavery is everpresent in the lives of modern and ancient people alike - as there is no slavery greater than unenlightenment. This, unenlightenment, being the condition of the vast majority of human beings alive on this planet today and who have ever lived: socially and culturally conditioned into a system of belief which composes their entire lives as characterizations with scripted speech and action. It is only those who are entirely without systems of beliefs as self and world images who are free of this prison of bondage; free beyond the concept of freedom in that even the possibility of the imagined yoke is dissolved in pure light. Those without even the possibility of the yoke are the ones who observe this interplay between the unconscious human being’s creation of his own unconscious culture as the tragic and deeply unfortunate creation of himself – a life created and yet altogether unlived and unliving.

This slavery occurs in the sense of human definition: being ‘man’, being ‘woman’, being racialized, being ethnicized, nationalized, being categorized as in being anything including name, body, elsewhere and otherwise. It is this method of definition which is the solvent of and to the birthright of human freedom as spirit and flesh (– a nexus which, literally, is no-thing and all-things); this method of definition being as in, inexorably, the creation and cultivation of culture as collective ignorance as fear of the ‘unknown’ and ‘unknowable’ as in ‘death’. In this state, man is powerless; locked in a cage of his own making; screaming at the shadows of his own hands and face which torture him in an endless night. He fears death as in the end of himself and yet experiences it endlessly in a self induced paralysis of definition which, in its very creation (‘life’ as in ‘him-self- image’), creates its counterpart – ‘death’. This is, in every sense of the word, the classical version of hell manifest in and as the everyday life of mankind on the planet today.

These men and women are slaves; to say that they are slaves is to say that they are locked in the cages of the social, cultural, and political limits of their time – limits which have only in the most glacial sense ‘evolved’ from where they stood thousands of years ago. It is the men and women who abide them as in believing them out of fear of punishment, a punishment handed down to the ‘heretic’ of the state, or ‘nonbeliever’ of the religion (which, often, conveniently, is the ominous, hovering, imagistic concept of hell) – who are slaves of their own making; imprisoned in a consensus reality of mutual imprisonment; mutual punishment, mutual policing; ultimately, a mutual limitation which is equivalent to a culture of mediocrity, ‘normalcy’; regularity: a culture that remains undisturbed and perfectly ordered in its slave- making dream. They have, out of fear (righteous or not), accepted the lot of the state of culture: being delimited by it in any way it chooses; this is to say, being controlled by and ordered by others. This, to them, is a better fate than ‘death’ or ‘punishment’ – but this is, truly, the only possible way for ‘death’ or ‘punishment’ to come into existence: to accept a definition of reality which includes these threats as fears of becoming-possible ‘nonexistence’. It is the very cultural paradigm of this bi-focal ‘reality’ (life/death, man/woman, white/black, master/slave, self/other, citizen/foreigner) that makes itself possible as the threat/fear of itself as the other-side-shadow: the threat of punishment, discipline, ridicule, shame, execution – all of these threats being against the body, the social status, the pain tolerance and threshold – all of these threats being against that which is not, truly, the human being; merely a dream, reacted against with the full military force of man’s physical body and his technological appendages. If one cannot decide whether or not this is a comedy or a tragedy, it is surely because it is both.

There is nothing to be said or done about these men and women but to pity them: to pity the limited existence which is forced upon them and enforced by their submission and willingness, albeit coerced by great forces (institutional and structural powers of the state) to bend, even break to them.

Their souls are weak, or else otherwise suppressed to weakness by a drive to survival. But surely, this is no survival. To live in this way is the institution of death as the everyday; the death-god that is everywhere as in a manner and (of course) matter of perception. The history of human spiritual weakness is long and great; punctuated by great thinkers and actors who refused to submit to the yoke of any man or system – most of whom, conveniently, were poets and philosophers. It is each man’s task to sculpt his own philosophy and thus be perpetually and perennially liberated by his own hand and skillful decision. These men are not worldly men, nor are they cultured men. They are men who by the power of their very own innate spiritual will, create and destroy and resurrect themselves from the ashes of what was – in each day, hour, and minute of their existences by way of observation which may be described as scientific or even surgical in how it discerns that which it is and that which it is not: the detritus, baggage, and waste of a cultural paradigm too bloated and sick to stay afloat but for the threat of punishment looming over its constituents like a black cloud or the shadow of a dead animal. For the very cultural paradigm is created by men and referenced by them, quoted by them, admired by them, aspired to by them; this fact evisces only the mediocrity of those adherent to the totems of this world-state like scripture. They lack the capacity to create for themselves; thus they submit to the creative power of others; systems and institutions which afford them the illusion of creative power manifest in totems. They worship the body, worship wealth, status, sex and power; in worshipping these things they worship the nonexistent, the neverborn, pure delusions. They live in hell without knowing it; they rejoice and parade in it and ruthlessly attempt to subject others to the misery of their dead perception like spit upon the face in words and deeds.

Slavery is a condition much deeper and much more constant and vicious than the history books suppose – being a literalized definition of ‘enslavement’ which seldom speaks beyond ‘historical events’ (as in master/slave) localized and spoken of as periods of time in histories of nations and

empires. There has not been an end to slavery since the beginning of human history – which is to say, the beginning of ‘the human being’. It has not ended, bent, or relented; rather, slavery might be described as the human condition itself as a collective weakness and refusal (by way of fear of ‘death’) to transcend the cultural, social, and political limits of the paradigm; perhaps, worse, the sheer inability by way of ignorance, lack of intelligence; lack of force of will. In such a state, the ‘human being’ never becomes anything other than the language given to him. As such, he never lives; dies a physical death without ever knowing the life of the spirit beyond the religious order beat into him as an aspect of his particular acculturation. Most men, including even the most ‘enlightened’ sages and monks – never escape this conditioning. It speaks through them.

The weakness of humanity is always and again the appeal to the wound, the appeal to ‘mortality’ (as well as, of course, ‘morality’ as the cultural institution of ‘mortality’); the appeal to others, the prayer to gods as external forces – and always the refusal to take one’s life into one’s own hands absolutely and without exception. It is always the refusal to harness one’s own will and to live deeply and truly as oneself and thus truly know the spiritual power of god coursing through one’s own veins and heart – to withdraw all projections, dreams, and imaginations of an external savior or grace or hope and to become oneself the Present. This is what is meant by a messianic consciousness; a consciousness in which slavery and liberation are abolished as a nonexistent, imaginative cycle of human weakness as ‘culture’ – a spectre dissolved by the light of consciousness. All of mankind comes to this: it is his attachment as belief alone which holds him ‘captive’; that his delusions in regard to his own nature murder him before he has taken his first breath into living.

There is no emotion but disgust to explicate and discard like a bad dream and a meaningless venture the term and mode of ‘human progress’ as something accomplished collectively or as a unit of humanity. The collective effort is rotten; it

reeks of compromise. The entire history of mankind’s civilizations, nations, tribes, factions – is the same story told over and over again: a story of mutual delusion wrought by religious and social paradigms established to create the necessary cohesion and coherence that is a language of survival; furthermore, to establish the networks and structures of a community in and through which it is impossible to live without a human, and thus corrupt, definition of ‘power’. Mankind’s conquerors and ‘great men’ of war are equally deluded; they attempt to exercise their strong wills to take hold of that which only exists in nonexistence. They grasp at the world; it dissolves like grains of light in their hands. It is not even sand; it cannot be touched, held, felt, or known but in the heart as understanding.

It is ‘human power’ which seeps into each social organization (as culture) as a system of values or agreed upon behaviors and recognitions which requires obedience and acceptance within which one may stand as a ‘member’ of said society or community; without said obedience (manufactured, forced, consenting), there is no culture, no society, but rather the exile of being ‘other’; thus a threat to the self-mechanism established by the society-culture in question. As with all societies, you either stand within or you stand without; to stand within is to be beholden; to stand without is to be beheld – and thus stand apart as a violation of its principles. The very concept of in-groups and out- groups is the essence of human power; the foremost manifestation of the culture of human slavery – the longest standing human culture; the very culture which defines humanity as a collective. For even the delusion of ‘humanity’ itself requires an inhumanity to dance with, its very own, conjured, perverted lover.

The only possible human progress is freedom from illusions which is an unlearning as in discarding projections of imagined and imagistic realities to reveal the bare and simple truth of human nature; of Nature itself: that it is at once no-things and all-things; that it resists even the

possibility of definition, truth, knowledge, power, existence – as it immediately folds back over into itself. In light of this ever-changing changelessness, the concepts of ‘human reality’ are not only laughable, but pure madness.

Then, it is those who burn through the yoke with light who are not human, nor are they inhuman. They are Nothing, Nobody, and thus they are free beyond measure and are boundless; all things and no things – without definition, name, or possible bounded scope. It is rare for such a state of being to come into existence but for the one who has observed it as being all that is; furthermore, the true nature of reality without the possibility of a ‘human being’, a ‘world’, a ‘culture’, a ‘society’, a ‘human law’, or any such other mechanism of control or bondage to even come into ‘existence’. As such, the farce of humanity is massive, wide, and itself as a conceptual reality – the greatest joke ever told; a joke told with such sincerity and excitement that it is still believed to this day. Those who believe it are slaves. Those who tell it are slaves. Those who listen to it being told and look at those believing and treat it as a horribly literal, badly acted, sloppy theatre are free beyond freedom.

That which he already is: his spotless, eternal perfection. That man is whole and immense, and not even ‘man’. In his understanding of himself; his power beyond count in spiritude, he comes into a new way of being, a new earth, a new world of simultaneous conferrence with and as the infinite, himself, himsoul. This is his salvation; it is a salvation that happens now, today.

REFUSAL

By way of inner sight, we may come to an understanding of the truth of existence as a movement, pure process; by way of this understanding, in turn see clearly that which, in its spectral ignorance and falsity – claims itself to be true. Here, numerous: all human law and order – established in the name of God but which is altogether without God in its lack of spirit. Here, simply: that the vessel of consciousness which today is mistaken for the human being, the body, is of course an aspect of that which is human; it can be seen and touched and ‘felt’ (or so it seems) – and thus it is mistaken by artificers for the whole of the being. Without an acknowledgement and establishment of the kingdom of God as the unity of the spirit and the flesh in the realm of the body (being that very place where the two meet; in the cross of matter) – we have the world as it exists today – in the chaos of the loss of God which is thinly veiled as law and order.

Like Jesus and the story of the moneychangers, coming into the cross of matter is to mediate and be as the gates of the spirit and the flesh; to fight a spiritual war which is the eradication of all that which is not of God – a spiritual war which is in reality only the eradication of illusory spectres by the shining of light in the dark corners where they are falsely imagined as ‘real’. This, quite simply, is all that which is not created in the light of God: human governments, power structures, ‘love’ concepts created and ‘lived’ by those who cannot imagine love beyond desire and gratification of the flesh intermingled with dependency on another human being, economies which exploit human beings, animals, and ravage the earth for ‘resources’; relationships which seek exploitative advantage to achieve goals like wealth, status, and control over others; the world itself. It takes no great thinker to see these forces at work clearly in the world; furthermore, to see them for what they are, manifestations of life as in thought and imagination and action in action without God – which is to say the light of God which

dissolves the spectres of illusion and delusion which possess men; drain their life force as in a movement away from the innate God-source power and will which is within all of them – their birthright; the only true power.

Thus, a soldier of God refuses the world and dignifies and upholds only that which holds him up to himself: the light of God manifest in all things. This is, of course, all that exists and absists on the earthly plane; all that can be said to truly exist: beyond the stones of parliament, the bickering of intellectuals and academics and politicians, the barbed wire fences and national borders. All of these things in their essence are the light of God – distorted in misrecognition and misunderstanding of what they truly are; delusions; spectres of false sight which we might call ‘perceptions’ of ‘reality’ – ‘perceptions’ which are upheld as ‘truth’. This, of course, gets us to the core of the matter; the philosophical problem of aeons of human life and society: that perception is mis-perceived; that perception of the blunt senses of the physical body has long since been determined as the ‘true reality’ by artificers; furthermore, that artificers – true to the nature of such a name – do not seek God in their works and actions and deeds – rather they seek their own private exhaltation: fame, fortune, status; egoic ventures which would elevate themselves above others; thus above God.

This is, of course, impossible: as even the greatest human being like Michelangelo is worth no more than a rock in the desert or a tree or a birdsong but for his ability to evisce the truth of God to others. This is the heights of human communication: to be able to discern what is and is not God in the midst of the human-made chaos and miscommunication and misapprehension which is the synthetic, plastic world of ‘human beings’ and their ventures, dreams, desires, and delusions. In this ability to discern and discern clearly from the inner sight which is the light of God, one cuts through the ‘manifest’ world as a totem for that which all are seeking and that which all have but most ‘lack’; that is the light and love of God as agape, absolutely inclusive; infinite, transcendent and inclusive of

all things and no-things. Of course, in their delusion, much like the light and life of Christ – when that which they seek appears before them they panic and attempt to destroy it with the very culture of darkness which they have cultivated in a careful yet careless ignorance for millenia: an ignorance that permits them to live as they have always lived, in a soothed, blind comfort, a comfort which is merely the inability and refusal to acknowledge the burning hell in which they are perceptually ensconced, a burning hell which they speak into existence with their words, dream with their dreams, and think with their superficial sight.

Of course, all human progress is and can be is to seek insight and thus immediately find it with the attunement of meditation as being-with-oneself; thus, in communion with God. This is the height of human existence; yet it is perpetually refused and excused by those who claim that they seek God but do not actually seek God – merely a convenient image, a loophole, or otherwise an ‘easy’ process of ‘obtaining’ the glory of God as in a totem or a scripture. They worship God from without; this is to say that they worship and glorify the false apparition of objects – which, of course, God glows within – but is not limited to. Such a perceptual reality of the mind and body, too, creates a divisive presence as in the individual themselves – conflicted, isolated, deluded as to the nature of things and entirely without God but for the words of others to be their interpreter and guide of the life of the spirit: a life which they do not live. Here, this is not to profane the lives of these individuals, but merely to acknowledge the illusory and delusory state of the consciousness which they hold and possess: a state which, in turn, holds and possesses them in their every waking and sleeping moment – an incompletion which incessantly begets and begs its completion: a part which tirelessly looks for and cries out for its counterpart.

For all are born perfect in the light of God; yet so many do not know it innately; furthermore, exist within cultural and social paradigms which teach delusion as a rule of participation. And yet, perhaps this is the journey of

mankind: to understand that which always was and will be, the inherent divinity of existence and absistence as process – the very process which ‘creates’ and ‘decreates’ ‘the human being’ as envisioned concept, or fleeting figure, itself.

You have to be love. True love for another or for oneself is not possible without agape love, which unites the two inexorably as being within itself. The illusion, or idea of ‘love’ – perpetuated and projected and played with among those who do not (and perhaps cannot) experience themselves as agape love – is perhaps the most prevalent and widespread illusion in the world today. It dictates every single aspect of human life on earth. It ‘allows’ you to abuse and manipulate and deceive other people and yourself – because you are being guided by a conceptual definition of what love is and is not: a conceptual definition which is necessarily ignorant of the agape as the all encompassing, the all inclusive, the infinite. The idea of ‘love’ is, quite simply, ‘human love’. It is no substitute for true, agape love; rather, it is a mutually exhalted ignorance – permitted and idealized socially and culturally as a coveted prize – the ‘love’ of another equally individual-invested human being which ‘justifies’ one’s own individual-self-investment.

It is a culture of mutually divined ignorance sprung from the mutually diined desire to glorify the egoic self; an unending egoic game of unfulfillment. Only in being agape love oneself may one love; as one loves all things and no-things as oneself. Otherwise, the two ‘lovers’ merely seek to serve and fulfill the egoic mission of differentiation by way of exhaltation of the self-image-illusion as being-separate and separative/separating from the agape-whole.

BEING-AT-HEART AS BEING-IN-****

Abandon all hope ye who enter here.

To know God you must abandon all dreams, all notions, all ideas of yourself and the world, all preconceptions, all concoctions, all tinctures of knowledge, all layers and garments of ‘reality’, all names, numbers, and definitions – all ‘safety’ mechanisms one has worn like garments and clocks and screens and projections to shield oneself against the ultimate reality. To strip oneself of all of these imaginations and notions and imagistic representations is to know God; to know Love in all of its fullness. These words themselves are merely ghosts of the experience of this reality and thus cannot define, quantify, qualify, or possibly contain it. The reality itself escapes linguistic definition, firm description, or any such territory of the infinite. In its infinite escapability and movement at once away and toward further truth – it is light.

The very paradox and process is that the light pierces the imagined spectre of concept as itself God; thus it does not pierce anything but that which is illumination itself. This is the religious experience, unlimited by dogmatic organization, principle, or procedure.

The very concept of excess is evil.

You are not actually seeking knowledge, you are seeking understanding as an active incorporation as living.

CONTINUED.

The entire process of human existence is being opened to Creation by way of revelation and unveiling as a death of the human being as that which was; that which ultimately becomes detritus. This is, inherently, a spiritual process as in a spiritualizing of the human being; furthermore, a process without any law other than death as that prerequisite for further creation as in a destruction or a deconstruction of the old to make way for the new, or a birthing. Thus, the entire process of human culture is a way of coping, reckoning, or even turning away from ‘death’ as a physical/metaphysical process; the degrees to and from which said culture or society examines, welcomes, and turns toward death is in turn the degree toward which said culture or society is sophisticated, developed; even ‘civilized’.

This is, itself, a turn away from the conventional definition of ‘civilization’ and towards a more mystical definition of civilization as that which is an acculturation of and toward the human being as a process necessarily involving and unveiling the synthesis between and as codified opposites – a society in which the human being is both man and woman, animal and god, life and death – and between the two being as the channel for revelations: between spirit and flesh as an interchange and interplay of existences and visibilities. Thus, a reality twofold and at Once: being as in Creation and thus simultaneously unveiling and that which was formerly ‘being’ lifted away. This process is, of course, an abnegation; an infinite abnegation of ‘life’ as it was once known or claimed to knowledge as a process or procedure implemented by said society or culture toward life; the rituals and organizations which continually create and cocreate channels ‘beyond’ man – which is to say, beyond the immanent revelation of himself to himself by way of the communion of the spirit and the flesh.

It is in this way that a culture becomes rotted out: in a dependence upon traditions which die the moment they are instituted – in the sense that once they are spoken they exist in stone word and stone word alone; that the word of God is occurrent in the speech-activation itself as gesture being of

mouth. The birth of the being as word is simultaneously the death of it; that which appears to be an abnegation is really an anegation – in the sense that there has not even been an existence to be counteracted, but rather an unfolding process which occurs at the nexus of the being and the word as becoming. The degree to which the culture at hand adheres to the word already-spoken is the degree to which the culture at hand is beholden to the illusion of death – an illusion which does not actually allow for death to occur as a process inextricable from living. This, itself, is the willful ignorance of fear: a fear of death as that which will overwhelm the human being like a wave at any given moment and simultaneously wipe out the civilization and culture of the human being – as death is the culture at large of the human being; the human being’s true culture: a process of total eradication at the site of language which is the nexus of the spirit and the body – an eradication which is an abeyance of any possible establishment of rule of life or rule of law in the name of the Chaos that is creation as state- of-being in fluxual. If it is that the human being cannot decide, the tide of death as a current which sweeps all culture and belief and truth out to sea is that which, inevitably, decides for him as the movement further into the waters of spiritude as process – an illusory existence which is accompanied by an equally illusory absistence – a process which is peppered with and perpetually accompanied by allusions to this process as the symbolic language of Creation – all that is which is from all that is not; again. The one who is living is living through this symbolic language of Creation: a massive network of infinite relations, all of which say the same word, the same sound, the same symbolic front for Creation itself. It is in this way that all words and beings are god; all gestures and actions are equally god; that all materiality is levelled on and as the plane of spiritude made ‘visible’ or ‘apparent’.

It is only a human culture with death at the forefront of its physical process that prospers truly; in true prospering it looks immanently toward god as process and becomes in the light of god as itself process – process which is willing to

undergo the cataclysmic change of the volcano or the wind – a change which, as it is the nature of god, to ceaselessly becoming and thus become itself perfectly empty and a vessel of and for the work of god – creation as destruction ad infinitum without definition, knowledge, identity, or presumed true nature beyond this movement as god- process. It is the hubris of human belief in the truth or knowledge or the ability to establish a ‘hard’ culture of meanings, reasons, laws, and rationalities – that is and attempts to be in direct opposition to the Ultimate Reality – one which is equivalent to standing in front of an exploding star and making an ultimatum. In such a moment, one can only surrender to the process of living as existence and spiritualization and allow this very process to enlighten him to himself in each moment with absolute clarity and openness of being. This is, in fact, the inverse of any sort of labor or work – but rather the ability and willingness to flow with the seasons of life and to allow the necessary changes, all of which are god, to be made through him – equally god, equally observant and subservient to the synthesis-process of creation and destruction as becoming. He does not value one above the other, as one simultaneously informs the other and only appears to be as ‘creation’, when the enfleshed ‘creation’ itself is mutually a movement to and from spirit and flesh, incarnation and excarnation, neither complete and neither in a state of full negation or full presentation, full birth or full death, but rather as a spectrum of light which continually falls differently upon the observed and observing ‘being’ who sees himself as being in/as birth/death, man/woman, rise/fall – much as one might observe the movement of the moon and the sun from where he stands.

THE END OF AN AGE OF PERSECUTION OF TRUTH

Martin Luther, Galileo, Bohme. I must also mention Nietzsche and Artaud here. There is no clarity in this moment, this moment of emotional madness. The mind is empty and yet the spirit is in deep turmoil, the quaking of a well in some emergence; I can feel it within me begging utterance – utterance of self and world. For this is the end of an age of persecution of truth – an age where such true utterances like of Christ will no longer be persecuted, put down, or murdered – but rather the truthsayers will not only be permitted to live but to live as leaders; to be in community and give culture that is without culture. There will have to be a new word for religion – in an age where religious experiences may be had and had in abundance but tied to no tithe, name, or denomination. Such an age will be a free will of the spirit without material organization as in churches, governance, discipline of the word of god given to each man in his own might, right, and light.

The end of this age is now; as I speak the true light words of god, words of Law and yet Lawless, true and yet Trueless, light and yet speaking without sight but en-vision – the end of this age is now; I can sense that in speaking these words I am not persecuted but rather looked at strangely, with a curiosity that is not dogma, a wonderment which is not threat of violence but rather – that my presence and my words pose a willing threat, a threat willed and reluctantly accepted – to the order as it stands, corroding, corroded – a stone wall overcome with ivy and twisted branches; toppling under the Changed Forces of Nature. Such an age of truthsayers is a redemption of these dead men, men who spoke the truth in an age of untruth and received gallows. I can feel them as my consciousness, a consciousnessness that is astonished at the lack of retribution. A consciousness that perhaps half expects it – for it has received such blows even in this lifetime; even in this incarnate body.

Like a prizefighter that has outlasted his opponent, this age is the end of time; rather, the end times as the dissolution of the last totems of men which held him captive to his image of himself as a simple sight; a received reflection in the mirror which was taken at surfaces; at surfeit – a way of being and seeing which did not penetrate to the well of spiritude: the depths of the receptive soul and the heights of the beaming spirit. Today, there are children drawn to wells, caverns, caves, cenotes: to say that they are drawn to the recesses is to say that they are called inward to the revelation of the spirit received by the soul in the word of Wisdom whispered from her breath kindled in the fire of his breath. The mix of the two in this age are begging union; each man unshackled from the dogma of these dying times; away from the yoke of the spirit of his age and toward the true face of his own spirit – his own religious experience as awakening and revelation to what it is and means to be a human being in relation to the dictates of his soul: the words that remain to be writ; what it means to become a true individual and yet utterly enconsced as god as in all things and no things. The age of man is folding in on itself to reveal its hidden parts: the deep channels of sensual feeling which run to the root source of man – his own River Styx where the within and without intertwine to form the Impenetrable Now: the very source of the waters where man resides, streaming from himself in a timeless, primordial rite.

As these institutions crumble like old battlements, the managers and professors and dictators and administrators alike flee; they flee and lose their standing and abdicate the illusory throne of the top of the world and have nowhere to retreat; no abatement but to their own souls, the first and last stronghold of man – his only true sanctuary and the church of god which cannot be sacked, looted, or lost of idol. For there is no role of man, no name, no status, no character or game but that which he charters out from his own darkness – a ship set to endless waters on a journey which remains incomplete but for the acknowledgement that the incession of the journey was but a play on words; a

theatre of consciousness through which he sought to realize himself in the true being-form of all things, all names; ultimately, as No Thing, NoBody, and Nowhere. For the force of this realization is enough to drive man to madness and suicide; in this age there must be community and togetherness necessary to behold and accept without judgement these mystical experiences which tear from perceived root man from all these things and ‘natures’ of his making – his worldly identity, belongings, language, and sense of self. For he is destined for higher and farther, to give birth to the dancing star which is himself; to behold his own birthing with wonder and bewilderment and yet have no path before him; to be surrounded and submerged in darkness like a baptism and yet not to fear, for he himself is the light. What would such a high culture as community be but one that could behold and uplift man in his enlightening state and yet not judge or persecute or ridicule him; yet urge him forward and onward with the bravery and courage of a host of comrades toward his realization fate – for the good of all mankind as himself? Have we not arrived on this shore of man in this age?

WISDOM

Today is the day of poetry, her vouchsafed word and callsign, the genesis of all things. For today is truly the first day and the last day of all times; the advent of life and the covenant where Wisdom is held, like a casket, dying into life.

Each day beckons, full of the promised symbol, the dormany symbol hatched and conversant with the mind of the organism – the organism which interprets, itself, safety and peril. So, into today, the only day, one sees god in all things or mistakes god for his interpretation of himself. Thus, there is a true interpretation, abandon. Abandon is the jester king, the fool king who descends upon man and revelates in the body of man like a vase, a vase like a wine hall where there is drink and dancing.

For today has not ended since the first men and it will not end even after the last men have walked this earth and changed form. The timelessness of this originary moment is primordial, the very fluid essence which has touched all men, all men have drunk from and become drunk and seen things; their visions and delusions of meaning and revelation alike – that the monks are the drunks and the beggars are the kings is the true state of man – for even without vision he is who he is; even if perhaps he sees himself in the partial light of identification with this ‘world’ of apparent things, structures, meanings, and purposes.

The day of poetry is also the day of madness and revelry; that poetry speaks through the eyes, ears, nose and mouth words of truth even as the script and language of man given to man appears to deceive. For each word is true word of god clothed in purpose and direction – for each word is a word that has not left the mouth of spirit and thus has not been born, like man, unborn; even now at the cusp of his own speech which never becomes language – but utterance within the uttering body which shudders and threatens to

spill over – the full vase of spirit which has touched the skin and bones and feet of the ancestors who fell into consciousness like a storm and rose through it even as the dark waves threatened to sink him into the pure abyss and womb of his mother. Consciousness forever rises and falls as it does now, today, like a wave – which man rides and crests and plunges into the fathoms. It is in this way that man achieves integration and disintegration; he becomes not himself, and this is what men today fear; perhaps evermore – to become what they are ‘not’; thus, more truly what they are.

Today, wisdom whispers not to fear death and dying, but to perform the funereal rite in which spirit changes forms again and soothes the vessel; the vessel which too changes with the designations of the spirit – for her callsign, the word, is that which in speech changes the time as a designation of reactive space – pliable space which moves to accommodate the word of spirit, spoken well today by wisemen, soothsayers, truthtellers; those who remain undeceived by the self deception of their fellow men. The land of poetry is thus populated by invisible things and the willing who have given the willingness over to spirit and her movement through them. For they are channels, cleansed by fire of themselves and thus soothed by the cool waters which are her music, progressed and progressions through the vessel of the flesh – calmed of that which they once believed to be their sacramental wounds and revealed to be that forgotten paradise. Wisdom brings men here and does not abandon them; nee, only beckons them deeper into themselves without name, without place; into unimaginable darks wherein their very capacity to imagine and create with her expands; becomes like the universal will and order more true to her dictates.

Wisdom teaches that she obeys only herself; that in here higher power and voice of many octaves she is that which withdraws revelation from the account of man as the essence behind the language which has sprung temples, empires, governments; ‘laws of reason’ which today tell man

precisely what he is and what he is not in light of the imagined principles and realities of others; millenia in the constructive making. For beneath these words man is always free; in this sense free to make love to Wisdom and she man’s guide; his communion and command alone to the higher altitudes of his soul’s purpose; lower altitudes of his soul’s origination. To know himself, he knows not of the world – but rather that which moves through him and becomes world; that which moves through him as the materialization and dematerialization of himself as pure process.

Thus, man expands infinitely and contracts to the smallest molecular sample; even abeyance and aether – that he is himself each empire of man forgotten and remembered to this day; that he is himself that aether which escapes his gaze and linguistic contemplation. That he is a greater reality than he can imagine by Wisdom; in this sense he cannot once be named or called truly but that which is making and being made.

SEXUAL OBJECTIFICATION AND THE MARGINALIZATION OF ‘WOMAN’

There is perhaps no more pervasive problem in the world today than lust as sexual objectification. This, of course, is not a problem specific to any one gender, ethnicity, or locality – but rather a problem directly related to the use and abuse of the earth as the Feminine Principle at large; furthermore, the philosophical inability of the contemporary global cultural mechanism to recognize any aspects of the feminine formally without disgust: silence, lack of production; furthermore, lack of ‘everything’; ‘world’, as productive conceptual principles sprung from the abnegative; abnegated Feminine: that from which all springs and returns – posing as ‘male’ as penetrative – in a play of that which is all, ultimately, feminine as in receptive, returning; forever enconsced within the womb of the Divine Self and its own creative imaginative play.

The objectification of the feminine as in the marginalization of ‘woman’ is now, among human beings, the primary symptom of human ignorance as in the raping of the feminine as in a disavowal; an exploitative abuse as harvesting her as ‘world’; ‘resource’ – to be used for the purposes of further production, further import and export; furthermore, pleasure and principles only possible and innate to the identification of the Self-mechanism as body; the senses therein and thereas. The objectification of the feminine, in this sense, is the philosophical mistake of this paradigm which endlessly replicates itself down a symbolic fault line and becomes directly manifest in the violence towards ‘woman’; the feminine-presentation of the receptive among men. There can be no separation of the criminalization of womankind as in a ruthless exploitation of her body, her mind, her resources – to such an extent that she can barely cultivate her soul and her deeper purpose on the material plane – no separation of this criminalization from the rape of Mother Earth and her resources; furthermore, the inability to acknowledge the ‘shadow’ side

of this paradigm – that ‘definiteless’ as in ineffable silence from which all of man’s ‘meanings’ and civilizational superstructures and character-plays pseudo-emerge – as they are still enconsced in that womb and forever unborn as mere shadows themselves, about a cosmic flame dipped in a well of darkness. Their shadowplay on the walls is lit with the fear of their fire being returned to the waters beneath it, waters deep and dark and without definition – where all is infinitely unified and indistinguishable. For it is this ‘dark age’ which man has barely emerged – this dark age where the individual was not even possible. Now that man has seen the promise of his individuation, he is remiss to return once more to whence he came – perceiving himself freed of the bondage of his own infinitude into ‘material life’. For the world of material, too, is a recent philosophical invention, product of man’s cultivation of his consciousness to the point of which he found himself able to distinguish, judge, discern; draw lines himself – from a struggle with Nature in which his survival was not even in the question – from a life so brief and fraught with dangers.

To turn away from the feminine today is to turn away out of fear from the origins of man – from whence he sprung and springs forever; to turn away from her is to exile her and all of her Wisdom from the world – all poetry and all smooth beauty. For to exile the Feminine Divine is to exile the Feminine Incarnate; to make of the world a merciless, empty, steel machine full of ceaseless drive to use, consume, and perish in the fire of its own belly. Here, it is important to note that all of man is forever both man and woman – beyond the materialization of man into a ‘certain or uncertain’ form or formulation and into his very psyche, woven with the same interpenetrative threads that the Divine weaves in her movement to and from – Creation. To say that all men and women are men who are, deeply, and at root, woman as in Mother Creation – is to say what is feared in this world in the sense that the mistaken nature of this world synthetic and syncretic is revealed at its very root – in a wrong prognosis of difference which is the cause of all suffering as in desire. For once man realizes he neither

comes nor goes from Creation, his journey has never begun; neither can it end. Neither can he be born; neither can he die. He comes to rest before desire and drive; the mechanism cannot be instituted but as an imagining; an illusion; a conceptual play.

In this way, it is to wake from the dream in fright or chaos – to wake and realize that one’s whole life has been a series of illusions, a seriousness of illusions, as in a conviction as to this role, this purpose, this endeavor, this very survival of the body as individual. Such a realization is the death of man; a death deeper than physical death. He is not separate from the ’other’, ‘woman’, ‘the earth’, ‘the cosmos’; furthermore, there is not a language or intelligibility from which he might hope to distinguish himself. In this way, desire is extinguished in the infinite; the single lamplight is returned to the bonfire of the infinite. Man’s greater desire and greater purpose is in that place; it is in his identification with the Divine Feminine as in Creation, itself, that he aligns himself with the will of the universal and all his individual desires, the desires of the ‘i’ – are abated in the desires of the I – the fount of all things; the Cosmic I, the source which is the wholeness of the universe. The truth of man is greater and more powerful than he has ever allowed himself to believe; yet, he must know it as himself in order to live a life in accord with it – which is to say, to live and live deeply – to say yes at the heart of his life; to say yes at the root of himself knowing that he is all things and no things and thus powerful beyond measure. Man must come to live in accord with Creation; to live in accord with her everflowing lips; in doing so, he frees himself and his fellow men from the bondage of their own mutual misunderstanding.

Whole worlds of dreams and empires and cities have been built on this misunderstanding. It is only by way of understanding oneself that such a greater liberation can occur – a liberation which is beyond freedom and bondage – a liberation which is standing in and as the light, inextricable.

OBJECTIFICATION AS SIMULTANEOUSLY THE INSTITUTION OF ‘THE HUMAN’ AND THE PRINCIPLE OF DE-HUMANIZATION

The way one looks at another as a sexual object; a feast, a land to be conquered, the ability to increase one’s standing – these methods are one and the same.

Therefore, the earth may be ‘objectified’ her contents therein, just as much as a singular body or ‘instrument’, ‘machine’, or ‘resource’.

To collapse this principle is to identify the primary misidentification: a ‘self-objectification’ of oneself as body and thus composed of separate, or adjudicated, differences – differences which have already been synthesized in the a priori construction of ‘the self’ as ‘oneself’ on a level which is not wholly – meaning not absolutely The Self at the level of the universal, or the being as and at On(c)e all things and no things.

This creation of the self mechanism a priori to living is that which creates the possibility and potentiality of the object: as in a divined perspective that is either divine or not divine – meaning that it is either associated as itself as the infinite, or associated with itself as a refraction, separation, or imagistic distortion of the infinite fallen from itself-image.

On all fronts – the battle against the objectification of life is the realization that objects do not and cannot exist but as imagined and imagistic distortions of the infinite, the god principle; spiritude which is shining forward into a perceived uncovering or knowledge but that which is merely a sensual face, or a front – of Being. This presence means that the body is divine, the face is divine, the being is divine; furthermore, the sensory apparatus which pretends to apprehend the object – is also divine. This game, or play, is sanctioned by Being in its playfulness… however, the movement toward objectification is the movement toward

the forgetting of being by the placing of a ‘thing’ between the Thing-Itself (Being) as Thingness which permeates, imbues, and is itself the atmosphere in which ‘things’ appear and disappear, like figures into a mist or fog.

The ‘human being’ as socially conceived today is at once the object and the subject, the crossroads at which the being perceives and the being is perceived being as and at and in ‘the body’. For it can be said, following the line of the divine, that the body does not exist but as a shining of the Spirit; a foremost manifestation or a presentation or a presence of being which is at the teleological ‘end’ of the ray of light which is Being; the hold of which is pure spiritude or disappearance. The body, itself, makes a brief (perceived) appearance and shines through itself. This is the movement of living and ‘deathing’. For when the human being perceives, it objectifies itself as the sight-apparatus; the act of perception is the act of divining through the sight-apparatus of the body (like a clock or a microscope or a magnet) drawing things to itself and through itself and becoming more like itself by way of reflection.

In this very process, the human being is revealed to himself: that which is perceiving is him; it perceives through the clouded glass of his memories, his impressions, his dreams, his body, his preconceived notions and belief systems: all of which are distortions of his essential nature as impressions which have ‘remained’ or become somewhat indelible or stuck as mistaken essences of himself: himself who is the one who sees – the one who sees that which is always already also himself membered-differently. This process of membrance and remembrance is the source of all wounding among human beings: as a perceived difference as a severance or a separation which amounts to a perceived being-without oneself.

So there are concepts of lust, love, satisfaction, pursuit, accumulation, conquering, wealth – all concepts which proceed from a perceived being-without as a self objectification as sight-mechanism which at one point

imagines itself as ceasing to be or being ceasing where there is more, where there is yet unknown riches, treasures, experiences to be had of itself. This is a process which is a perceived shortage, a perceived shortage which becomes a real shortage through the experience of oneself being in a state of separation or fallenness from the divine self. In this sense, oneself becomes twoself; the process or project of ‘returning’ to the fold of oneself begins. As two searches for one, Alexander searches for new lands to conquer, Romeo seeks Juliet, X seeks orgasm, Caesar seeks political power, whatever else – irrational wealth, and so forth. All of these seeking processes are reflections into practices into states of being of this state of separation – a state of separation which could very well be said to be the history of the human being in its scope, magnitude, and seeming everpresence. It is hard to say whether or not it will ever be surpassed or overcome by men; even whether in the hearts of the few who claim to have gone past it. This is where one turns to faith – the desire for God – the objectless object – the furthestmost point which cannot even be said to be a representation of the return, but rather a primordial symbol (a name that is speaking) of and for union with the infinite. For faith in God is to say that the divine is embodied everywhere and disembodied even where there is a being without everywhere to the point of which there cannot be a distinguishment between the embodiment or disembodiment of spirit – that the world and kingdom of God is simultaneously here at all times as Being in the present moment and elsewhere in such ways that are wordless and perhaps unremembered or as phantom limbs or bodies and yet still deeply active in the way that dead men and unborn men influence this very day, just as well as historical events – both remembered and forgotten – influence the present – as well as the seedlings of what is yet to come into the light of collective sight.

UNKNOWN

Blaise Pascal — 'All of humanity's problems stem from man's inability to sit quietly in a room alone.'

In order to see a human being, life, yourself, you must have absolutely no idea who or what they are, what it is. You must be entirely present and thus be absolutely enconsced in the moment without preconception: which is to say the illusion of past or future compounded into belief systems.

This is the only way it is possible to actually live, be living, be alive, and have real relationships. This is the impossibility of a third party in relationship: which is to say the screen of belief, preconception, knowledge, projection of idea and ideal onto another and thus, always, onto oneself. The concept of karma, in this sense, is not a concept but a practical reality in that the projected belief or idea onto ‘world’ or ‘other’ is always already, fundamentally, one’s own psychic block from life as in living. This is the mediation of existence as immanent process.

Without knowledge of anyone or anything or oneself, one steps into the truth of oneself as unknown as process or procedure of becoming. Away from all such symptomatic identifications, ‘problems’, linguistic barriers and borders, and imagistic notions of life – life awaits in such a fullness and glory and wholly-itself-ness that cannot be encapsulated. The very attempt to encapsulate life is the creation of language; the breaking of silence. Thus, it is best to remain silent, in speech, in mind – in order to allow life to speak through it without language. The life without diagnosis is truly and immanently lived without disruption and is thus eternally peaceful as in being itself in the present moment and feeling into itself.

Having grown too big for this life, this body I will step out from under it like a winter coat Bodhisattvas, tending the world tree – Where each day emerges like a lotus flower Or Ragnarok, Where each day emerges like a lotus flower From the chest cavity of the fallen dead: Conglomerated once more in the soil, Their breath become filtered air.

The dead call the dead like friends; God is the one who sees, all eyes witnessing god, Themselves; the fury of time rippling flesh Like waves against a screen. At the beach house of the dead, All things are in equity; Silence overwhelms.

A return to the body without ideas; Without the satisfaction of a koan, or the mouth of a Sphinx To provoke another thought. The music flows freely and without words: Language of water, air, fire, and earth: language of passionate stars, Meteorites, storm drains, and ruins. The world’s poor gather around on the streets; Beggars and kings alike, Staring up at the skyscrapers with outstretched hands toward the infinite Their souls bobbing like buoys about their heads, Nearly disincarnate; floating away.

It would be fun, to have a world of good and evil, Of right and wrong, of clear lines and the satisfaction of truth. But there is only life in light of god and life in light of god without one’s awareness that it is so. Your relationship with your mother, your father, These wood panel walls, the bartender, a sheaf of grass, a spider: these are all relationships with god –

God who takes different forms to reveal infinite Nature. For we are bearing witness to the raw sublime powers of Nature; The words Nature and god are inseparable. Each dissolves the other In silence.

APHORISMS

I. To know oneself is to know God.

II. There is no relationship but one’s relationship with God.

III. God is the one who sees; wherever there is phenomenal sight, spiritual insight; vision of divine, dreamings, there is God. The sight of the owl, the sight of one human being at one end of the earth and the sight of another, the sight of the sun, the poet Dante’s arrival at the Gates of Hell: all are in and as the eyes of God. All are rays of light witnessing Oneself.

IV. God is simultaneously the composer and the composed; the music which enters the world of phenomenal ‘beings’ from the slip of Spirit.

V. This entrance, and exit, is an illusion of apparence. The figuration of the being is perceived light. The music remains within itself, obscured to reasoning logics and enlightened unto itself with secret, warm, glowing inner reason. It is in this way that God’s word is always coming; always infinitely, kaleidoscopically becoming- possible. Gustave Doré’s illustration The Empyrean speaks with this principle.

VI. All things are forever in equity, it is only the mind which is deceived in ignorance of this principle. The untrained mind seeks to draw lines, borders, boundaries, definitions, and hierarchies of meaning, being, and knowledges. Such a mind is like a hungry dog tied to the tree of life, distracted by the passing of that which appears to be ‘the world’. The tree is in fact the

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    dog; the dog, along with the world, is an
    apparition.

VII. Spirit is capable of great imaginings and great visions. This is the human history, legacy, and culture of prophets, witnesses, poets, and artists. The heights of human culture will forever be the arts – as they are in perfect alignment with the creative principle and process of that which makes humans themselves. For humans fashion themselves and expand the bounds of what is perceived to be possible through the arts. As such, they allow for more of God and Godliness to enter the everyday lives of people.

VIII. The very possibility of desire and desires is from the illusion of ‘without’. The knowledge of Oneself is to cease in desiring; to begin to understand the mechanism of the drive as that which is energetic light itself. In directing one’s desire toward and with God, one identifies oneself with that which one is – Oneself as in light. Pure energetic drive as in embodiment of Oneself in the equal light of awareness, the awareness which equally acknowledges itself at root of being. Desire cannot be born again from this place, as the (re-)union of awareness with its true nature has commenced.

IX. Thus, all Maya proceeds from this perceived dislocation. It is like light which hits the water, refracting and shifting its apparance, a fata morgana, or a desert mirage. All that which ‘appears’ to be is an apparence, or a guise of God, a guise of light ‘taking form’.

X. A return to the root body is to be with God, as God, without ideas, notions, concepts, or beliefs. It is to live and respond immanently in dialogue with the enspirited body as a

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    transmission of Wisdoms. It is to be seated, as
    Buddha, enthroned in one’s own awareness of
    Oneself as the true nature.

XI. One is one’s own Wisdom keeper; God speaks through all beings. If one listens for God, one shall hear God speak through him.

XII. There is no evil in this world, only confusion – wherein one believes he is not standing in the light of God; as such, is deceived as to his true nature by way of appearances.

XIII. That Maya is the phenomenal world, the true Self is manifest within as the divinity of the being without definition – the very process of Creation which, too, Creates Maya.

XIV. To mistake the Creator for the Creation is like to mistake the Womb for the as-yet-unborn Fetus. For the child of Creation is never-born; remains forever in the Womb which is the play of Creator-Creation. There is no production, there is only the inborn process of light in light of itself.

XV. God’s theatrehouse is thus, large and infinite; microscopic and unseen. It is at once the largest spectacles of the cosmos and the world; the psychic forces at work in mind, body, and spirit.

XVI. All suffering and trials of the world are sufferings and trials of the self – a misidentification and pseudo-knowledge of the cosmic beingness of man; all things – a beingness so large and so small that such an idea of the ‘individual’ or ‘personhood’ is a laughable play of belief; an attachment to a speculative human history of playing-separative.

XVII. For if man is identified with the Cosmic ‘I’, the individual is dissolved (already an illusion) and returned to the mixture of the infinite, as it were, was, and will be: the working of God as being through living.

XVIII. Man’s suffering is his notion that he is who he says he is, who he is told he is, who his parents and grandparents believed themselves to be and were told themselves to be: a genealogy of belief which gives the appearance of bondage to his life to the self/world conjecture.

XIX. For all is illusion but man’s true nature, his God-nature – the very source connection that stands him where he is at all times and in all places: the cross of spirit and matter through which he receives the Divine Light of the word; through which he expresses and animates the body as God, through himself, and moves the instrument of God through the plane of the physical, material, phenomenal world.

XX. For it is true that nothing exists but light; that light is equal parts power: piercing strength and soothing warmth.

XXI. It is light and the energy of light which powers the self and the world toward the end of its conjecture; in each life man must confront his end – whether by the physical death of the body or the psychic death of the conjecture of the body as man’s true nature; the coming-into- being of awareness as identification with the Cosmic ‘I’.

XXII. To be identified with light is to be absolutely, eternally, free. It is to be with and within as one’s true nature.

XXIII. For as the body and the mind appear as apparati and instruments and movements enfleshed – even the flesh and its sights and smells and touches and consumptions – are all equally light-matter, with varying densities, vibrations, and frequencies. All is made of God; all is returned to God without ever leaving the wing of Creation.

XXIV. Such is the illusion of birth and death.

XXV. The illusion of separation is manifest in and as consciousness: the consciousness that one ‘exists’, that one is ‘alone’, that one is ‘born’; that one is a certain person or thing, with a name, title, role, reason, and so forth.

XXVI. The illusion of separation, distilled, constitutes the entirety of the play of Maya. Maya cannot exist under the conditions of the true nature: all being in equity, all being light. The awareness of the true nature illuminates Maya – very the possibility of illusion.

XXVII. The possibility of illusion is also, alternately, the lack of awareness as to one’s true nature. As long as the Self remains unrealized, Maya remains active as in shadowplay.

XXVIII. To illuminate the room of being is to know oneself, as oneself; to be oneself as a lamplight.

XXIX. To become identified with God and Light and the transmissions of Wisdom at the nexus crossroads of the Spirit and the Flesh is to become divinely wedded to God and as in Oneself with awareness: the Hieros Gamos.

XXX. For one’s own true companion and ‘soul mate’ is Oneself; it cannot be otherwise, for none and nothing else exists but this Oneself as all is light.

XXXI. All knowledge is returned to this principle: that nothing exists or absists but light; as such, even the absence of light perception. It is to say, we do not yet know or do not yet see; furthermore, that perhaps the gradient or wavelength or frequency of the light is as of yet imperceptible to human eyes and minds but as information of, from, and for the Spirit.

XXXII.As such, it is of the essence to become present with Oneself and to sit in communion with Oneself as Light and Spirit to receive this light in the quiet coherence of silence.

XXXIII. For often in silence, God may best be heard.

XXXIV. One might describe God’s word in a practical sense as an inward whispering, similar to the goddess Athena’s breath-speech to the heroes Odysseus and Achilles. For what distinguishes God’s speech is that it emerges, truly, from that which is rooted and at core within, being as Oneself. God’s speech is, at last, that which remains when the apparition of ‘outward’ (as spectres) influences, expectations, appearance, concepts, beliefs, identities, and ideas are removed from the purview of the channel of the mind, psyche, and the body by way of awareness and attention toward their emergences. To listen to God, one must cleanse Oneself of the ‘oneself’ as concept-world, in order to truly, deeply, attentively hear and receive God’s word into and unto Oneself. Such a reception is a revelation; an apocalypse of being – a revelation which utterly and ultimately

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    transforms that which-was-once-believed-to-be
    into that which is becoming-even-now.

XXXV. It is the task of the initiate; one who desires to hear Oneself – to enact the instrument of discernment to exact that which is not Oneself in order to arrive at that ‘violl of fift essence’ which is the potency of life – that which the poet John Milton once described as that which resides within the book – that which can equally be said to reside in the body, dormant, yet with rare shining and glow.

XXXVI. The alchemists spoke of this work; it is to reveal the gold of Oneself to Oneself; to bring the true expression of Oneself into the world as the work of the soul in this lifetime. It is to do the work of God.

XXXVII. In light of the previous, it is the fascinating and often hilarious work of the human being to realize Oneself as God; to witness the workings of the ‘inner’ and ‘outer’ worlds-as-selves in dialogue as the human being oscillates between believing him-self as god (the individual) and others as god (the ‘other’). This is made clear by where he gives and takes his power in relationship to the people and things he perceives as real, important, true; valuable.

XXXVIII. Often, the spiritual process of self realization is literalized. Thus, the institution of marriage; war, the birth of children, the seasons; the figuration of devils and demons, along with angels of light; the Apollinian and the Dionysian, ‘creative’ and ‘destructive’ as interlocuting and interpenetrating impulses, as well as, of course, shadows.

XXXIX. For here we must return to the figuration and myth of the human being and turn it on its head to consider the being-human as process. The death of the concept of the human being is a movement, a returnless return, to the axis of the Spirit and the Flesh: to the embodied centre; to the Word of God speaking through the imagined being figured, conjectured, observed, witnessed; witnessing – as light in light of itself.

XL. Thus, there is a play of symbols: both on the material plane of the earth and worldly things, but as well in the language and figuration of human beings with, among, and upon themselves: to journey and discover that which they are.

XLI. These symbols, too, are light bodies: with fundamental semblance to their origins in that they are beings of light with their own hidden attributes and relevances and inner lives. They, too, are children of God. They, too, reflect God unto and into Oneself; they, too, tell of God to the womb of Creation.

XLII. Thus, the fire light on the cave walls illuminates the artist at play.

For if we are saying that they do appear Then let them appear whole of their magickal power; Blessed, Man, descendant of the angels; Father and Son of God. The one bourne of the blackest womb; Bourne again to himself through himself!

Perhaps it is only Hercules who is the righteous man The one who has remembered that he is born of a mortal woman and a god at once; The one who strives to return to his rightful place in the Empyrean. It is a journey of mere millimetres of the Spirit, A perceptual shift, A movement about the periphery. His Avalon, his Jerusalem – live in the eyes of God; In the rings of Saturn, In the eyes of the children of foxes, cunning, trickster gods, Kings, and street thieves.

The sun in blankets on a backstreet, Sneakers thrown up on the wire; The cemetery beside. Is it that men are meant to live and die in slavery To build God’s kingdom on the earth? A kingdom that even now moans and groans under a deathbed weight? A poet’s words will not soothe in this hour of man Only an enlightenment to his true cause.

Call to the angels: to Michael; to the angels of man To this deathbed’s side and see it only As the turning of the light – A die, an hour of the clockface shifting to reveal the underbelly Of a dying age.

In the light of God there is the equity of peace.

Your body is a body of light; as such, it yearns to be close to that which it is.

LIGHT

The uncovering that all is light (mater) and not matter; furthermore, that matter does not exist but as an apparence is a revelation which regards all fields: the sciences, the humanities; the spiritual-philosophical history of humankind. It is, truly, an uncovering which unites the left and right hemispheres – in a unity which was always already existent, proved, living.

The implications are far and widespread for this realization: being that not only do the body and soul exist simultaneously, but that there is nothing that exists or absists but light; qualities and densities and frequencies and ranges and waves of light. That the human collective consciousness realizes this would be, in all senses of the word – an apocalypse of a-perception.

For there is no light to be grasped by light itself but light itself; the dissolution of the paradigm prior of materialism is immanent in the revelation of lightness. The very ethical qualities of lightness – being a seemingly impossible buoyancy, a lack of density, a coming and going, an ability to dance: tell of a new paradigm of information, ways of being, seeing, and interacting with that which is Oneself: formerly known as ‘the individual’, ‘the world’, ‘the earth’, ‘human beings’, ‘animals’, ‘the mind’, and ‘other people’.

For that, as Tesla proclaimed, light is older than matter is not all. That matter does not ever leave the realm, or bosom, of light; that it appears to be and crumbles like the figure of the human being, the empires of the human being, the turning of the world seasons, a meteorite, a planet, a motion picture, a painting: that it is returned to light even after it leaves the perceptible field of dust, atomic, and molecular properties as recorded by man in his sciences.

That it returns to being-beyond-absistence – or that it is returnlessly returned to a-sistence, that this is true is to tell of

the deeper, underlying, feminine principle of existence as a- sistence – that it is a projection, or an apparition or ‘apparence’ (as I have termed it prior) of materialization: which is to say that it appears that the material has materialized – whereas it firmly a-sists in mater: in the root- being-cognition, the creative force which is also a field, a sphere, a womb, which projects the materialization as a progression, a movement, or process within itself which never, in actuality, ‘materializes’, or ‘comes into being’, or ‘becomes product’ – but rather that it becomes perpetually, in a Self contained manner which might be called Creation- as-the-Creator.

This is light work: which is to say the free play of imagination or metaphysical possibility which forever resides above (as including as a dream-work) the field of the ‘material’, or ‘physical’, a field which does not exist but in the imagination, the apparition, the light-play of the flashing light body: that which strikes itself like a body of flint and for a brief moment, in the flames of itself, there is a vision of ‘existence’, a presence, a figure, a firm ‘being’; furthermore, that this vision casts light onto and into light ad infinitum as a creative movement of projection-making. So that the light of the sun catches the window’s glass and refracts through a body of water upon a door: so it is that the fire of light dances into the imaginations of men, who, too, are compound refractory beings of pure light – just as much as the stone, the song, the sea. For all that man creates is in the image of himself as light without knowing it; furthermore, that man is created in the image of light. It is the deeper truth that there is, indeed, no image; that the projections perceived by man and all of the eyes of light are absolved; furthermore, a-solved in the light itself as the absolute state of being-reality.

To view such a sight truly would be blinding – all light vibrating at the highest quality. There are gradients of light; as described above, in various densities and qualities and frequencies; as such this creates the (again, illusory) quality of difference being the various degrees of translucency and

vibrancy of ‘beings’ as they move through the ‘perceptibly material’ plane of existence. In truth, it is only a movement of light – swept up in the movement of itself timelessly – the movement which is the explosion of a star insofar as there are words to speak of it. It is, as the scientists know of it, light ripping through the cosmos and encountering ‘other’ light and in this simulated encounter generating incredible amounts of energy, force, magnetism, strength, power, and ‘will’. These ‘objects of light’ gain force and resolve and barrel on to their infinite destinies. For who is to say where the light comes and goes? It does not leave! It remains within itself, enconsced, and this is the secret of all existence: that it is all mystery, that it is all mystical encounter, that it is all revelation and uncovering in the truest nature of life: in that it is all light.

There must be a new ethics and a new way of seeing for ‘man’ in light of this revelation: that there is not any of man’s beliefs, dreams, cities, structures, civilizations, societies, reasons, laws, boundaries, definitions, rules, or categories but pure light; furthermore, that even the language that would be used to assert such truths (philosophical, religious, governmental, scientific, and the like) could not in fact do anything but perpetually, secretly, assert itself as its own, hidden, inner truth: that it is pure light. There cannot be truths in this era beyond that essential truth; furthermore, that the essential truth of light may be perpetually further understood by engagement with it, as it, as Oneself. It is this deep freedom of being-light that goes far beyond what being-‘humans’ have once understood about what is ‘possible’, what is ‘right’, and what is ‘real’.

It does take great courage to live this truth; it requires the utmost listening and translation. It requires mental fortitude, focus, attention, and the desire to learn more about Oneself in each glimpsing moment. It is this realization which may yet allow for further, deeper, relationships between us: further relationships between our true nature.

TRANSLATION OF THE LIGHT

Translation of light occurs. It occurs in listening. It occurs in silence. It occurs in chaos and confusion. It occurs in stillness. It occurs in itself. It occurs as itself.

It may be said that translation of the light is the process of light, light moving, light making itself, light becoming itself, light being itself.

Light being and becoming itself is being-in-translation of itself, toward itself, with itself, as itself.

In this sense the light is always speaking itself in limbs, outgrowths, insights, visions, branches, in parts, in processes, in possibilities, in exchanges of currency.

That light is being in translation is that it is changing.

That light is being in translation is that it is becoming-light- differently, in a new context, form, formation, apparence.

That light is trying on disguises, guises, costumes of and for itself as it appears to be in relation to itself, wherein and whereas it is always itself, light.

So it is that light dances; so it is that emotions and feelings dance, so it is that fear and love dance, so it is that darkness and light dance.

It is that light is the ‘higher form’ as in truth of the being- human: that which at once animates it and incarnates it and expresses itself through it. The very concept of the human being is dissolved in the realization of light as composite ‘material’ and ‘spirit’ as mater, the bridge, the whole, the

hold which unites the two axes: the force at work which is at work within itself.

What it is to know God is to experience God, to feel God, to be in communion with God; to even see as in-vision light manifest or to ‘sense’ that which is also light extra-sensorily: that which is beyond the sensory perceptions of the human being or the human being collective at a certain moment or point in time and space. This is also Wisdom, or the innate ability of the human being as light as channel of light to, too, know itself as Oneself. This ability is that which illuminates the dark.

The invention of the lightbulb, or the computer screen, or the electrical grid: these are all inventions which revolutionized human interconnectivity. It is no mistake that these inventions are themselves intimately, very closely related to light. As such, so it is with fire.

It is said that this is the realm of the Empyrean.

To be close to light is to be close to the angels; to sing and pray to God is to bring oneself close to God in the expression of the apparition. In that music takes no form, it is the highest aesthetic ability and experience of man’s arts and cultures: it is, to Schopenhauer, an ‘immediate expression of the will, the basic reality of the experienced world’. Here, it is best to disregard the conception of ‘the will’, for it is immaterial. And this is precisely the matter.

Re: Schopenhauer (Stanford Encyclopedia of Philosophy) -

‘The differences among the fine arts (again, apart from music) have to do with the medium in which Ideas are copied and through which they may be perceived by other subjects and thus transmitted. But the fine arts also differ and admit of a hierarchy based on the hierarchical “ladder” of the Ideas that those art forms (and within art forms, genres) are suited to express. Climbing the ladder of the will’s objectification in Ideas from lowest to highest is a

matter of the increasing complexity and completeness in the will’s phenomenal expression. And so, the same holds for the fine arts—again, with the exception of music—whose sole aim, for Schopenhauer, is to copy the Ideas and thus for the genius to make them intuitively perceptible to others.’

This ladder, itself, is Jacob’s Ladder, or the ladder of the angels – the ‘de-materialization’ of perceptible and perceived material into the highest expression, or the highest form, pure Spirit, pure Light, at the highest vibration where it is shedding itself immanently and absolutely transforming, creating, and moving (at the speed of light). For when we move with Creation (this is the shedding of all that which is not itself, pure creation as process: that ‘baggage’ perhaps, accumulated ‘create-d’ feeling, image, idea which has stagnated into belief) – we move at the speed of light with and within ourselves as at one and in Oneself. This is to be close with God. Thus, we have the language and life of figures like the Buddha, Christ, Sri Anandamayi Ma, Rumi; a legacy of poets and seers who lived and live to be close to God. As such, they do not die; they are transformed evermore into their truest form which is not a deathly possibility, nor is it relegated to the simulated bounds of time and space. It is that they become evermore truly themselves as light – changing and transforming and listening and moving with Creation; as such they themselves become light in their listening and flowing and flexible moving capacity. They learn to be light in ethics, behavior, thought, and action: in relationship to that which they truly are at root.

As in emanations, gradients, degrees, and distances from the Sourcelight. So the archangels and the angelic order are described; so the levels of the gnostic firmament proceed, to the Empyrean or, perhaps ‘Source-Point’ which is Creating at all points. So, too, are the rings of the labyrinth, the mandala, the eye, the masterful visual artists, the spheres of Adam Kadmon; a great many world and universal cosmological maps – including, of course, the Earth.

ENTROPY AND THE AGE

For in entropy there is a corresponding growth in the spirit; the silent, dark realm which seeks to receive the returning soul to the fold of itself. It is clear: to observe the state of the body changing in such a fashion that it creeps back into dispersion; that the light which has taken brief form seeks to energetically explode into the next paradigm of spiritude. There is nothing in existence which escapes this movement.

To be human is to be (perhaps painfully, or acutely) conscious of this movement; furthermore, to come into emotional and psychic maturity in light of it. Rather: to come into the gravity of the human even as the spirit returns to the infinite levity of being. For from this gravity is where the spirit takes root in the soul, takes ground; perhaps slumbers peacefully until it is awakened by the calamity which is the awareness of the coming leaving, the exit, the exodus; the going into the desert where there appears to be no return, no way through, and yet, a journey which is a purgation of the soul.

For the soul in youth accumulates a great many things, desires, dreams, and illusions about life, the world, the self, and that which it should, could, and would do with this life. Like a rose is pruned to stimulate growth, or a muscle torn, so is the soul pruned or shorn of itself in outgrowth and excess and returned to spirit in and by way of the process of entropy. For entropy requires that the newly individuated being stand in the mirror and recognize itself even as its novel individuation crumbles, like a statue or a castle made of sand.

To witness the destruction of mankind is to witness the everyday; to witness the affirmation of the realm of spirit; the fundamental spiritude of existence is to witness the everyday with the attentiveness of pure listening: a witness which is the levity which brings balance to the gravity of the affairs of the world soul – a world soul laden with grieving,

chaos, and disorder – a world soul which attempts to situate itself in and on the material plane even as it is swept away from it as if in a great current by the return to spiritude. Even as the pure light takes brief form it is returned to the source point from whence it came; that this process occurs now in awareness or in a matter of minutes or years or lifetimes or cosmic ages is a matter of awareness. So it is that in the confrontation with death, it fades like a breath on glass. That which breathes is what remains: that very animation which breathes into the newborn cry and the deathbed prayer.

In my communion with Death I am everpresent. Raven-words fly from my mouth And turn, like shades of the moon Toward the sun To tell of today And tomorrow Come.

The death of the body lives within it And bursts To briefly outshine even a burning sun. The death of the body is expressed in language That is untranslatable And is in the translation of the light.

In that the turning is a movement of light translation – of perpetual revelation. That the planet is a wandering body is also of Heidegger’s poetic uncovering. The intuition as that which ‘knows’ all by way of listening through the music of the spheres – light bodies of planets and persons – figurations of same which reflect and refract the light which they are differently in their awareness, or sight of and within and around themselves in relation to one another; the whole, the wholly Oneself.

This is the movement of translation at work by way of density and vibratory frequency as a networking which in turn penetrates, obscures; passes through itself as Oneselves in a movement of concealment and revealment – the gradient and light/sight spectrum of materiality and spirituality. Such is the gravity, repellation, and magnetism of bodies – who are drawn together and spun apart (like a lover spurned) by the universal will which is their relationship of ultimate command. In this way, such a human ‘physical’ concept as potential difference obeys God. There is no true effort or force exerted but in that gradient or spectral relationship of frequency which pulls like to like and from dislike in a breaking of relationship which is a turning or spinning away of being-out-of-resonance-with ‘the other’ light body in question: a body which is always already itself ‘in disguise’ as in confusion, or becoming-itself as in Oneself.

For it is that the state or gradient of consciousness is in correspondence with the sentience, or living-nature as in awareness of the being-body that in closer communion that it is with itself as of and in light as Oneself, the higher vibratory frequency said light-body develops and envelops (as being in and of itself); as such it is becoming out of resonance with that-what-was, or the only way in which time can truly be spoken of: a mapping of potential difference as in change over time which is at root ‘time’ by

way of awareness; consciousness in shifting alignment with itself and itselves. Again, there is no effort exerted. All is in being becoming aware of itself as that which it is; coming into alignment with its true nature. This is the cachetism of the movement from densities to levities as in Jacob’s Ladder, or the hierarchy of the angels called to remembrance and forgetting of themselves; the journey to return to the source point of spiritual awareness of Oneself as high frequency light.

It may be said that a stone or a planet takes density to remember, by way of translation of light and thus by way of relationship and correspondence – that which it is by engaging with like and dislike, positive and negative charge, the dualistic and binaristic codes of a certain strata or plane or field of ‘existence’ as awareness. As such, the same might be said of various different species and sects of life (flora, fauna, minerals, lights) in different states of consciousness, density, levity, and ‘evolutionary development’. This gradient of life is at whole; interacting at levels perceptible and imperceptible to eyes of god tuned like different radio dials to different channels and frequencies of being- consciousness. For it is that self awareness and the journey through it is that which is the cause and effect of all change both physical and metaphysical as it is a coming into alignment with the universal will and thus utter abeyance of effort and/or ‘surrender’ as being oneself as being Oneself. It is not only the transformation of the soul of the planetary- body in question, but it is how spirit comes to know itself in its highest levity and vibratory potential (frequency) (which everglows); how the realm of the ‘physical/material’ (that which humans call their ‘apparent world’) is, at each crossroads juncture of the present, utterly and wholly transformed. It is in communion with God.

It is an ability of the human to rapidly develop awareness of itself as Oneself by way of interrelationship between the mind, the body, the soul, and the spirit – not as distinct entities, but rather as a network of cognition and communion of consciousness to and through itself as

Oneself (the fift essence): a light network, a conductor, itself a channel of light energy which might also be called electricity or electromagnetism. So that when a being- human is ‘called’, that call is a call to and from life as a networking transmission which is at work of and with the universal will: like a limb of lightning struck down into the veins of man; down the trunk and into the roots of trees. In the sense that each being-human takes embodiment as at One, each being-human is called by the universal will at a certain vibratory juncture and state of play to engage in this process of self realization. It is as angels called down to do work and be returned to God as in the source-point of the highest frequency. The scales of being are thus: in corresponding density and levity as in a dancing.

THE OPERATIC FREQUENCY OF WANDERING BODIES

(The prison and his compulsory journey appeared to him as the "promised land.") - Tolstoy

Each planet has a frequency, sound structure; thus it is with wandering bodies. To and through the music of the spheres the cosmic body wanders; in embodying its knowledge of itself as being this it opens itself up as a ‘clear channel’ or a transmitter/transmission of light running clean and pure through itself as itself embodied and expressed as a movement. Thus, it is no longer lost but is found itself in its wandering.

To be found itself is to be instrument; furthermore to be polished instrument as in being through creation. This is – to be raised and raising to the highest frequency of oneself as Creator and Creation in full responsibility and ownership of this divine rite and right and to also be able to play the scales of feeling with detachment; rather, to stand beside them like Virgil to Dante and to travel to the depths of hell without remaining or becoming submerged in the sensation of hellishness which is remaining in the sensation.

Thus, a clear channel is everflowing, everclear, with the clearest analogue being the mountain spring untouched by man and man’s culture – which is to say, a mountain stream which remains uncontaminated by thought and passes everything through itself as supreme channel and channel of the Supreme. Thus it is to be aligned with the most high and submerged only in GodSelf and thus to not pretend to be anything other than God and thus to inhabit disguises at all.

For here, the frequency of alignment with the GodSelf as clear channel remains immanent; foregrounds and backgrounds any such dialogue of feeling or sensation as

expressed through or by way of the body or the mind. It is an ordering of the sensorium, which is to say that the spirit orders the sense faculties and the mind in a vertical order which is transacted by the root, or the animalia, of the instrument: the soul, or the bowl of the being which spills the water of the spirit to be evaporated once more in the purgatory smoke to the ceiling where it finds residence once more in the pure light of the OneSelf. So it is the movement of the angels and other such hierarchies of material residence: earth, air, fire, and water – inhabiting and imbuing the sensory world with various densities and resonances; which are too purgated and purified and changed form as they transact between the worlds of low density and high frequency light and levity. For that all is energy is in correspondence with the way at and in which the energy moves; the signature it creates; this is the great faculty of the mind: to create a frequent signature in correspondence with the coherence of the mind with itself, which is to say the OneSelf which is the universal mind – the spirit which is that which is the oceanic body of light through and to which all tributaries of the minds and eyes of God flow, see, be, and become. For that dissonance is, is to say: that dissonance is a momentary forgetting of that which one truly is – or to be in the state of a fallen angel.

To allow for dissonance is to allow for the fall to occur, a momentary fall which – in the being experienced – is always already accompanied by the rise which is the material transfiguration of form returned to Spirit – the returnless return of being to itself as Being. It is the Promethean journey of man and the movement of all elements through that fift essence which is the Spirit in which all is and is imbued and imbuing – the universal will which all elements and planetary bodies undergo and move with and sing: the universal will which is their coming and going to and from death – the rising and falling beneath the waves of the larger energetic signature at play which is in turn signified (symbolically and literally) as in the play of the seasons, the play of time, the play of ‘life’ and ‘death’; the play of ‘light’ and ‘dark’.

For to move with the Spirit as a clear channel is to be in the state of absolute surrender as to the higher will, the universal will which perpetually overcomes the egoic will, or the push or thrust into life in which the hero (Achilles) believes he has the agency to overwhelm even that which the Fates (the universal will) have ordained. Of course, even this hero’s journey is ordained by the Fates as a learning, an experience in striving to the sun and failing (or falling), returned to earth and returned to earth in a submergence, where the corporeal body is mixed with the densities and the spirit is levied. For how else could all things be purified but by purgation?

‘You must be ready to burn yourself in your own flame; how could you rise anew if you have not first become ashes?’ – Nietzsche

There is, then, an art of dying; this is the foremost art, the religious art which is the art of surrendering the individual will and the ‘lower’ mind to the higher mind which is the universal will and to thus bend like a reed and refuse the stiffness which is the seriousness of cultured life; to bend and thus play the song of life and death without believing in the stories this man and the other tell about it. For they are all false and all true – in the sense that they are all stories that retain the fift essence of that which they refer to; that they are all stories. Even the greatest arts must burn to reveal and revelate in themselves in their truest form: the place where poetry does not matter.

So as not to limit desire; furthermore to conduct a free exploration of desire wherever it may take the wandering body; to conduct such an inquiry is the acceptance of the human condition and conditional as a volition of Being to recognize itself through the mirror of the minor figuration – the instrument wherein the apparatus of the Being-chorus at large is vocalized, voiced; therein found as being itself. The necessity of following such desires to its end is the extinguishing as distinguishment of illusion from reality;

furthermore, the cultivation of the ability to discern what is real from what is false – and in doing so form a creative ability grounded in the strength of illusion making and illusion breaking as that which Being does as it turns perpetually to reveal itself within itself – a fift essence within the Cosmic Whole.

ASPIRATION AND RESPIRATION

To say that life aspires toward itself is to allude to William Blake’s Jacob’s Ladder. That there is aspiration is the counteraction of respiration; the return of angels to earth in the form of forms. That all things are angels is the principle of light-consciousness; furthermore, that life is light consciousness moving together and apart on a string of the Fates woven through time and space to appear distinguished.

That life aspires toward itself is to say that it breathes upward, spiralling, chanting itself toward itself by its own name; in this sense is life returned by the breath and returned to the basin of the sense-organs and the root of the body which governs them by the breath. Then is breath, the expansion and contraction of the diaphragm of the universe itself the universal principle of creation and destruction by constriction, restriction, liberation; freedom from the bondage of the taking that which only appeared to be given – that which cannot either be given or taken to truly be in the principle of the breath, being the breath, itself.

So then the breath must move through the chambers of the being which is breathed and being breathed; that the breath must reach and aerate all of the chambers is a principle incorporated into the structure of the pyramid-makers; as well as good architecture in the human form and world, as well as one of the fundamental principles of light-energy as life giving; the absence of light energy as life taking – for as the light moves and emerges and dances to and fro, thus does creation – coming and going from the aerated spaces of light and places from which light is ‘blocked’, or without point of access. So it is that these places are considered ‘dead’ or ‘without life’.

To liberate oneself in this lifetime is to stand in the light of these principles and enact them practically as embodiment, as a life as a breath-work, itself a breathing organism which

dies and lives fully with each aspiration – each inspiration, respiration, and expiration. The unsheathing of the light body is then the removal of all of the clothes of humankind’s (mis-)apprehension of that which it is; the movement to pure embodiment as clear channel as moving-breathing-being. This is, of course, what is meditation, a practice which may be done at any time, during any condition, in any space or place – as each and all of these places are the same: the juncture of spirit and form at which one may conduct the exercise which enlightens and enlivens the waiting body.

So the light body respires to form, so that it may know what it is by way of taking shape as symbol; by this same music it aspires to return to itself in pure formlessness as, too, a turn and return of realization. Each time life is returned to itself, it is returned to being-at-root, the respiration and aspiration of the light – that which, too, is so often called ‘the aspirant’ as it (apparently) takes figure-form. It is the work of the individual, or the aspirant (in this sense) to return the being of light to itself by way of an alignment of the inner aspects: the threefold mind, body, and soul – in a channel which receives, transmits, and translates the light which it is in dialogue with and at that absolute point (where too, dialogue is absolved, revealed as an illusion) where the individual being, or aspirant, is enthroned in the Cosmic Being – the absolute point which is at once the nearest and the farthest; at one and at once and thus everywhere and nowhere.

It is the practice of breathing in the many bodies: the psychic, the light, the dense, and the energetic processes and channels which link the many bodies as ‘organs’ of the Cosmic Being which is the individual being, macro and microcosmic. For at the level of the cell there is a cleansing, a filtration process through which the cell obtains its nutriments and discards its waste, just as the organs of the physical body accomplish this work; the social-collective level does this work as does the work of the earthworms and fiery and earthly digestives of the earth. For it is, as Heraclitus says, a cosmic fire; a massive purgative furnace –

at the level of the materio-physical. However, at the level of the spirit: that fire is light – turning light which is revealing and concealing that which is by way of a purgation to beyond-even-ashes; a dancing figuration of flame and shadow. The one who sees witnesses this play is that same awareness as the aspirant, the owl, the cat, the tree, the insect, the blade of grass – all of which exist at corresponding, intersecting, and networking densities and frequencies at and in communication (apparently) within the Cosmic Whole which each ineffably is and represents in apparent appearance. For when even this appearance of things as they are is stripped away there is revealed an energetic network which is itself the chorus of Being; the inner workings which are also the exo-workings, the flayed flesh of Being alive, pumping life-blood through itself in a fluid-flow which is living channels of Being. For this life blood manifest in the flesh of man is apparently blood; for this life blood manifest in the Cosmic Being is pure light- force energy.

Such a force can never be blocked, merely diverted, channeled, transformed, appared differently and thus confused by the perceptive mechanism. This twisting, too, is the very creative principle at work as the imaginative potential and poetic possibility which humans and all of Nature possess in multitudes as that which is borne in, to, from, and about the Cosmic Womb as a theatre of Being into Becoming into Being without ‘true birth or true death’ but in and as a play of leavings and returns – much as a child leaves the home of the parents to find life. Life has neither come nor gone from this place, but merely transformed into different apparati, mechanisms, apparances, projections of itself. This life could be said to be sexual energy, the individual and universal energy which interpenetrates and moves all things as by greater workings of Desire to and from themselves. It is this channel: termed by science as potential difference – which is the appearance of ‘the world’ and ‘the universe’ being propelled to and from itself as ‘poles’ of Being which exist in and as the same spectrum: apparences of light crossing themselves as

Creation. They are an apriori existing network of themselves as Oneself and thus they do not move; they do not go anywhere nor do they go anywhere over time – but rather they are always already in existent communique which is impossibly intimate – in the sense that they are Being-together-at-on(c)e. It is in the sense that they are aligned; in the extra-perception of that which itself composes the sense – that which draws them together as Oneself. This is what is, formally, called vision: the seeing with the eyes of spirit clarified in the purgative a-solute of the illusion of separation, division, distance, time, figuration. Thus, there is no universe, no fire, no division of being(s); furthermore, no theatre of separation and reunion which plays out as ‘a love story’. There is only the scales of light frequency which are a spectrum as in a beam of increasing and decreasing levity and density as that which is perceived and apperceiving turning to stone, sand, water, fire, ash, wind, earth with the speed of light ‘slowed’ in a sensory faction which is the mechanism of perceiving-making ‘life’ apparent as an image; furthermore, as a series of moving images with consequent significances and desirous distances.

‘The Upanisadic verse describes her as to have assumed the form of a diminutive sized deity indwelling the middle-most point of the body and as being worshipped by all gods and motivating the prana to move upward and apana downward.’ – Tantraloka

ENERGETIC CENTRES OF UNIVERSAL LIGHT- SOURCE-BEING

The spiritual centres of the body are as on disks: so that each evolution is an involution and exvolution of breath – so that they are themselves circles and circuitous like the planetary movements of ‘greater’ bodies about the middle- source to and through which they chant, dance, worship, and play about as themselves wandering bodies about the energetic epicentre – that very epicentre which is the universal will and directive of all desire, force, energy, and light as these things themselves manifest in and as the planetary bodies, the gods, the beings therein her fold. That the energetic centre is where the thread itself appears to dissipate, cease to exist, becomes clear to itself that it is an apparence of an energetic movement so subtle that it cannot be said to be called ‘universe’ or ‘being’ but that song of being into itself: otherwise referred to as the Mouth of the Supreme.

That it is the mouth that speaks and yet is not yet and gives energetic eyes to the planetary bodies and energetic centres which worship her as the epicentre is the deep femininity of existence as that which fundamentally a-sists, of from the absense of being all sense as in being comes into play about itself as this a-sistence apparently figured and con-figuring. This is, of course, the confusion of being in relation to itself: that which is at once Being, Becoming, and A-Being – that Creative light-force energy which is itself Being and ulterior to all such conceptions of Being hitherto elucidated and yet within the fold of each and all of them as their fift essence as Supreme Composition. This is their hidden thread, made apparent by discernment as in inquiry into the subtle. It is then said to be that which composes all things and consumes them equally as that mid-point as their Absolute: that resides as and in between them – the place in and at which they manifest and spiritualize as (paradoxically) light- objects which might be better described as ajects: taking no form and thus leaving no form but as the apparence of them

projected through the Absolute Midpoint of All Being as that which a-sists as Pure Creative Light.

So it is that the spiritual centres move about themselves and circulate as in channel themselves as light energy in the midst of light energy as, too, knowledge centres, capable of innate discernment vis-à-vis the alignment of these knowledge centres to reference and communicate with one another as in an alignment of energetic systems: not merely within the individual body as in the nervous and digestive and physical systems – but as in an alignment with these ‘manifest’ systems and their Supreme Energetic Source which is this deep femininity of asistence at their midpoint which directs them in the rising and falling which is the touchstone and touchpoint and returning asistence of their existence as being in relation with that which they are and perpetually are becoming. This is to be in relation to and with the breath: as at once that which animates the individual body and the Cosmic Being as process of creation and destruction, light and shadow. Such an alignment asks that the physical systems acquire metaphysical eyes; that the metaphysical systems acquire physical eyes as in embodiment of the divine precepts which organize them intimately.

For that the mind is not limited merely to the energetic centre within manifest beings that is called ‘the brain’ or ‘the mind’, but rather that the mind is that which is universal conductor and current-channel of this life-force energy which may developed at each and all junctures of the interwoven threading which is the knowing of itself as the Divine Thread. The power of human consciousness is the ability to metacognitively tell of itself as that which it is; thus to manifest the universal mind everywhere as in all things and no things as itself. This is the ethics-practice which can be called being-human.

For your senses are gates of the sun; Gates of the cosmic temple of the one light The aggregate of all suns, Forming his hip, eye, and knucklebone: In divine constellation, There stands the god-head, the god-throat, the god-hands In various states of his own self-digestion. For even as he swallows himself whole, He exegetes new quantities All covered in his word;

They sprout from tree and fissure, Bearing his ancient body; Bewildered in the nighttime of their own commencing lives They wander on like planets In a journey through the valley To find the source of being, where Mother Nature cries:

In a thousand songs and dances About the raging fire, Man’s cultures have been made And burned away in fierce lament The dirges have washed Ships upon the shoreline With blazing holy sunsets, He is forgotten in his word.

Coming springs and summers - Slipped into all creation, A slick and waning number A waltzing ballroom tune of bodies To which all may adjoin: The confounded hold their hats, staring down empty coffins The dervishes draw close to God And the birds and stones rejoice.

For he who stands close to death presses close to the sacred number Stripping clothes off his beloved, To the bedroom is his choice, A rhythmic commotion,

A rhyming sacred number Which draws two and two together And into one they find their voice.

They are covered in the stamping The skin and lampshades burning What turns their world’s turning? A hand, a holy voice. A chorus made of whispers Wantings and desires Cries and calm inquires: From which way comes the voice?

For each man stands at a crossroads, A meeting of light’s making To join in sweet partaking To laugh and sigh and proclaim – The ecstatic sits alone And he is like the word.

For the pyramid’s receiving, The light of man is shining, A candle wick declining And ascending to his voice. The soul has told the story, A soul a sacred number Gathered in ten thousands To express what is foretold.

They war and make their peace; They cry and then they fall, They make children and they crawl: Like shadows of light writ large and bright; Writ upon the wall.

Unsheathe the blade of man His spine a standing weapon To cleave into the darkness To draw reality to play. To stand within himself; to receive the word of God

To become into the light and Shine upon his day.

ART AS A WAY OF SEEING LIFE

‘Jesus is the imagination’ – William Blake

‘That it is our ability to re-imagine our lives, to re-vision and re-create our lives and culture [through the arts, the intellect, the visions that we have, that we create]… that the world is saved, over and over, by the power of imagination… the delusion of realism: realism is it’s own imaginal world – it’s just a different, imagined way of participating in the cosmos.’ – Acyuta-bhava re: James Hillman’s assessment of the above

It is through the arts that the human perception of what is possible; furthermore, what is and what can be; what can be through what is and will always be – is expanded in terms unquantifiable in that it is an infinite and indefinite exploration of the powers and capacities of that being- human which is standing at the crossroads of what is and what will be – within the cosmic whole which is, itself, too infinitely capable of becoming differently, otherwise, imaginal-made-deeply-real.

For it is that the arts, particularly the visual and sonic arts – make manifest ways of seeing and being, thinking and feeling which would otherwise reside behind and beyond the veil that is the perceptual instrument: the way or method of God seeing God (or the whole seeing itself by way of the particular). For it is the instrument itself by way of sensual engagement that creates the revelatory experience of that which is revealing-unveiling itself to itself – not unlike passing through a glass that is also a water, or a becoming into life which reveals increased densities, levities, and so forth by way of that perceptual contact which is itself Being- in-relationship.

Thus, the arts are simultaneously in and at the vanguard of human thought-awareness-being-conscious-of-itself as that

which is, inextricably, a reflection of this very process occurrent as a cosmic revelation: brought down and in-to the realm of human affairs and culture as such. It is a liberated arts which for ever and at once ascends and descends to the deepest ground.

PRESENT MOMENT AWARENESS AS AESTHETIC VIRTUE

The aperture of the present moment is always shuddering/shuttering. It is in this way that the present moment awareness is itself porous and expanding and contracting like a cell and for-effort slips fluidlessly through this moment to the next moment in a time-space continuity which does not leave out history but rather incorporates it to such an extent that the present moment awareness is a historiography of present moment awarenesses to the point of which there is no past and no future, no here nor there, no further and no farther; furthermore, no father.

That the inheritance is immediate and immaculate and immanent is the sigil and callsign of the present moment awareness which wears itself without withholding. It is this callsign which is at the fore of aesthetic virtue as a practice of perpetual naivete without such moral considerations as guilt and innocence, but rather that the child of the moment is everpresent, born, born, born, and without rebirth in that the birth is perpetually immanent, returnless and perpetually turning to this realization which is the present moment. To become present with this realization is immanent self realization as praxis which is itself at the heights of all aesthetic endeavors and practices as that which is express.

For there is no to be, nor not to be, nor tension of duty or obligation here; to be at the vanguard of perception is to perceive nothing and yet to parry the blade of this moment seamlessly into the next maneuver of swords as gusts of wind which is merely a momentous dance unfolding without danger, without fear of loss, without fear of death but rather a further turning without conceptualization: which is to say a turning which turns within itself. Here, the dervish.

It is in that present moment awareness which itself is shiftless from the present moment and yet evershifting into

the present moment as it takes its presence that the agents of paradoxes as the irresolvable tension of opposites is resolved in a movement of moments which is questioned and answered in an embodied present as presence: met fully with the forming-body which is becoming in light of the present moment – a body which sheds momentously itselves and allows for this present moment to take formation without editing, ruling out, ruling over as in the ‘individual will’ which supposes (in its own egoic-logic) ‘right will’ ‘right action’ and ‘right judgement’.

For the present moment always holds even this privating egoic-logic within itself as a child within a womb. The ‘individual will’, then, is a privation taken to be law without the cosmic – or the effortless enmeshment of the cosmic (macro and micro already in union). It is then that the present moment awareness is not really a ‘surrender’, but a revoking of the powers of substanceless-substance which is conceptualization of the body; of the will; of life itself. For then the mind is submerged in the momentous turning and turns as a channel, a switch, a key in the mechanism/engine of the cosmic as a firing of a gear – and that it fires like a muscle to accomplish works as well as the wind blows or the fire is stoked by an interaction. So it is that the physical and the metaphysical come into ever-perfect discoursing: as process and procedure of a movement which aligns and is aligned as present moment awareness as obeyance of that will which comes even now here – that will which is revealing beyond and birthing and working through the perceptual powers as the ‘greater’ womb which holds them; the projector which projects them into and ‘as’ the realm of ‘reality’.

To perceive the present moment it is then a clearing of the channels as perceptual elements organized under the cleansing and purifying light of the ultimate being as a- perception. The present moment then reveals itself as an uttering which is coherent and made in coherence through the instrument of the body as perceptual instrument which tells itself to itself through itself. The clear channel body is

then absconded and absconding away from the past ‘itself’ as in time in the sense that the past ‘itself’ ‘is’ as in ‘precognitions’, ‘definitions’, ‘concepts’, ‘memories-as- realities’; furthermore, ‘reality-as-that-which-is-as-of-this- momentous-turning-just-before-now’. It is this clear channel body which functions highly and is turned and tuning elimination of itself as that-which-was to becoming into itselves as that-which-is as process and procedure of the present moment awareness as a deeply creative condition of self-abeyances and abeyancing in order to come into deeper self recognition vis-à-vis the creative act without hold. In that the creative act flies from the hold is that it is not conceptually contained, held, or otherwise hindered by any such definition of what is ‘real’, ‘permeant’, ‘perfect’, or ‘actual’ – but in that it is actualizing the imaginal condition of the turning as present moment awareness. In that present moment awareness, temporal suspension is not only achieved, but expelled as in practice of infinite present moment.

So it is to be aware of becoming and to participate wholly in becoming is to live. To be aware of becoming, one must, as with Nietzsche: ‘be ready to burn yourself in your own flame’. It is that the monks’ practice of self-immolation is intimate kin to this practice; the literalization of the burning in the flame of oneself as present moment awareness as in each moment being burned away of itself; turned away of itself to reveal itself toward that which it is; its fift essence – the realization of the fift essence on that plane of which it is sensationally and sensationalized existence: the creative act which brings sight to canvas, sound to music, and text to page – in that the sense organs themselves participate in the unveiling, revealing, of this coming-reality by way of bringinging the imaginal into real life as real life irrevocably by such powers of mind as to shatter the perceived perceptual limit of human life as it stood at the level of culture; furthermore, at the level of the individual as the mode, mechanism, and method of ‘living [in] the everyday’.

• Trust in your existence. • See yourself as multi-dimensional, simultaneously merging body, mind, and spirit. • Favor cooperation over competition. • Take a holistic rather than a fragmented approach. • Attend to any need that arises as soon as it appears. • Accept other people as your equal, treating them with respect and dignity. • Take healing seriously, meaning physical, mental, and spiritual healing all together. • Be as self-aware as possible. • Realize that the present moment is the only time that's fully real. • See yourself as constantly growing and evolving, and live according to this vision.

- Deepak Chopra




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PLANETS OF LIGHT

That the Greeks called the planets ‘wandering bodies’ evisces this phenomenal reality; furthermore, that the works of cellular biology and particle physics have created a scientific assemblage and schools of thought which run akin to the great spiritual teachings of age over age: which call the bodies of light – both ‘seen’ and ‘unseen’, angels of light, planets of light, orbs of light, spheres of light – all of which are composing and composting each moment’s ‘everythings’, as cells fed by light are doing the work of biological feedback and interconnective resonance to/from/with one another in a network of homeostasising as a balancing of the life-web as essential thread- threading.

That each planet of light is itself it’s own cellular body is mimicked in the human body, as well as in the composting ability of the earth’s dirt, the molecular qualities of the air, water; the, too, composing and composting abilities of fire. That these cellular bodies receive nutriments is to say they receive nutriments of equal light bodies, light bodies which feed and feed into them (as, ultimately, themselves and Itself as light) by hierarchical order as in moving toward pure, cleansed light body – Itself transduced into its truest form.

So then that the (apparent) hierarchy of life, as, too, posited in Schopenhauer’s aesthetics – moves toward total, pure disembodiment as a re- embodiment, or complete and total return to itself as Oneself as in resident in the light manifest and metaphysical. So that it is seen in the Dionysian hierarchy of angels – that their order of service to God is in their resonance and residence with him,

toward him, and with him, in spheres of light about essence – spheres which reverberate outward and inward like a canon. The song of light, then, is the dance of the wandering bodies – the dance of planets in planetudes – their attitudes, altitudes, and latitudes in correspondence to the essence; even that galactic suns reside as large and great angels speeding toward their already existent and evisced fate as in light residence. This is to say that even as it is happening, this return to the light, it has already happened and is assured in the existence of the planetary body – itself a projection of the metaphenomenal reality.

That all transformation, ‘seen’ and ‘unseen’, is a turning more perfectly toward-as-in(to) being the essence-of-light.

So that the power of the consciousness cultivated and at once raised and lowered into the light body is the power of consciousness that is itself a lantern on this dreaming path.

THE HIGH AND LOW ART OF MUSIC, SINGING, CHANTING

Krishna consciousness is not an artificial imposition on the mind; this consciousness is the original energy of the living entity. When we hear the transcendental vibration, this consciousness is revived ...[]... This chanting of 'Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare' is directly enacted from the spiritual platform, and thus this sound vibration surpasses all lower strata of consciousness – namely sensual, mental, and intellectual ...[]... As such anyone can take part in the chanting without any previous qualification.

    - A.C. Bhaktivedanta Swami

The angel is the creature in whom the transformation of the visible into the invisible, of earth into consciousness, is already complete. The mode of being to which Rilke aspired in poetry was that which he called the “open” (one of the terms borrowed by Heidegger). The open is akin to Schiller’s “naive,” where there is no division between nature and consciousness. In the eighth Duino elegy, this blessed state is enjoyed by a gnat, glimpsed by a child, and recovered in death. From a rational point of view, to aspire to a condition of which the exemplar is a gnat, or for that matter a corpse, must seem profoundly atavistic. But, as in a Romantic meditation on mortality such as Keats’s “To Autumn,” the purpose is not to elevate “naive” modes of being over thoughtful ones, but rather to seek to reconcile the two. Like the Romantics, Rilke is in search of a way of thinking and living which reconciles instrumental rationality with openness to “the open.” This involves him in the acceptance of finitude and of mortality, but also in a letting- go akin to the experience he underwent in the garden of Schloss Duino in 1912 when, reclining against a tree, he felt himself entered by “the open.” He seemed to become nature itself, to share his being with tree and singing bird as

inner and outer were gathered together into a single “uninterrupted space.”

For Rilke, precisely because nature is so vulnerable as we are, because the earth shares our provisionality, we must be attuned to nature, we must not “run down and degrade” all that is here and now. The things of the earth must be our “familiars,”…

    - Jonathan Bate

The inner self, which is called paśu and is referred to as ‘I’, is not different from the Supreme Self, who is essentially the light of consciousness, is a process which certainly leads one to attain the greatness of Siva… the category of earth cannot exist without the category of water, for it is in the medium of firm-support (dhrti) only that solidity is found – All these realities are simply nothing without Bhairava who is absolutely autonomous and the very quintessence of perfect Light.

    - Abinhavagupta

That music is close to light is the aesthetic value of music as being apparently disapparent; within itself as the sonic face of man’s expression of himself, as the bird, as the wind, even more perfect Light-being and Light-body. This may, too, be said of cinema and the ever-developing technologies of man which create and use image-projection to their benefit – holograms which also might be described as, with Hillman, ‘angel words’ or angel worlds of being wherein the being- human is living with levity – or lifted up and lowered down towards itself – that fiftessence which composes it and makes up even that which is the form of density in which the world takes a body. For it does not even take a body but for a moment; the density is itself levelled immediately in light as a cataclysm that is also a liberation that is also a ruin that is also a creativity.

For that the being dissolves itself and resolves itself in Light as that which it is is the angelic order of all things in a movement which can only be described as a music composed in and at such an orchestral pitch as to evoke comedy and tragedy, Dionysus and Apollo – emergent from the mouth of Orpheus – the mouth itself which is the absolute femininity from which even Orpheus emerges and sings his play. Thus, the Greek mythos is woven and interwoven with the very Fates as thread(s) (or else, tantra) spooled in and from the metaphysical totality of presence/absence which is symbolized in and as the mouth of existence – the crevasse which at once swallows and births the world indistinguishably. For that these gods and goddesses have a lineage is that they have a genealogy of becoming-Light(s).

The gods, then, are themselves angels as self realized forms in networking branches of light as in veins from the beating- heart source of the cosmic or galactic whole being one Light; that they do their work as direct descendants of the light scaling and scaled up and down to retrieve and return themselves, like Prometheus, to the fiery essence from which they brought and came down – that they are angels and plaents at once, wandering bodies with the eyes of god – eyes which tell of and have told of whence they came; eyes that call them back.

So that they have eyes and a mouth and a nose and ears is that they are receptacles and reminders of divinity in perpetuum; that their very senses are well capable of recalling the divine and recounting it with such clarity as to give the divine birth ever-more-perfectly in the arts: of which there is song, dance, literature, philosophy, painting, and so forth. That these arts exist is to say that they, themselves, are gapes which evisce the true order of a- perception in their perceptive quality – perceptions of imagination, chaos, madness, wonder, dreaming, and in so dreaming, glimpsing the truth of their becoming as, too, a dreaming and wandering light – as if a lantern of Apollo’s

chest – translucent, shining, and beaming forth – coming forward and becoming unveiled as itself to itself.

So men and the gods approach the mirror of life and see strange things, that they are reflected as themselves as Oneself as planetary bodies among planetary bodies – in various different states of light resonating and refracting their frequent-states through and about and around themselves in an ecosystem of engagement which might be called the ‘plane of realities’. In this sense, their influence is intermixed and yet utterly singular. This is their chorus; this is their, too, wandering voice in that the cries forever resolve, absolve, and asolve discord in harmony; harmony in the outbreak of chaos and abandon-rhythms. So that they sing hymnals, chants, prayers, songs – is that the music is literalized in the sense that it is brought down to earth and practiced as a way of being-seeing-belonging to the universal cosmic order of things; to practice becoming- angelic and to flash, shudder, and shutter into pure Light. So too, is the orgasmic function of the body to become- abandon; the work of the Dionysian, the ecstatic, and the scales themselves of ecstasy and emanation, joy and pain, the coming and going from densities and levities.

‘O scales of feeling’ – Robert Desnos

So that the planetary bodies dance and the beings dance and the trees dance in the wind and the lovers dance in the ballroom is love-participatory – in that the movement is unified, whole, at-one and at-once with itself. So it is with the singers and the poets and the bird-songs – that they become ever more perfect in their participation of and with this movement which is also a movement of themselves as creation; that this creation is what springs knowledge of the being of light to and through itself by way of a teleology of light; that the light does not abate or forget itself nor does it need to be ‘remembered’, but rather that it is unabatingly in the practice of itself and in this sense is unabatingly in the practice of self-realization as a teleological movement which in actuality is a throughway of light to and through the

spectrums and scales of densities ever further and ever farther through itself as an adventuring, as a journeying – to and from the temples of spirit and soul – the heavens and the groundings of the soul long described as hell; the lowest densities, the root of the being and deeper into the very core and essence of ground and groundedness and groundings where it is revealed, at last, that at the highest density there is too the highest levity: that in the most tensile and frictive molecular engagement and en-forcement of two wills that in that very relationship there is the utter and utmost levity, abandon, and fiery light. This may be seen in the collisions and mergers and births of light and light bodies at the cosmic level; events with power, scale, and scope that human beings have scarcely begun to observe, nonetheless comprehend, understand, and come to terms with.

But that these events themselves occur at a cellular level in the body as raptures of cell death and birth at such frequency that they are absolutely aligned with these macrocosmic events in magnitude, scale, and scope. This is to say, the cosmic body itself holds magnitudes of light bodies which correspond to limbs, organs, cells; that this body is at light and in and at light is where the body of the human being remains; it can only be said that this at lightning is the true form of the human being; furthermore that the human being cannot be anything but an angel, angelic – and furthermore, that it finds and remembers its shining by ‘falling’ to earth; into being human on a path of remembrance which is a return, or a rising or rapture which is the ecstasy of becoming-as-remembering itself as Oneself.

The angel of the altar, the angel of the cassette tape, the angel of the living room – the angel of you: All wrapped up in a burly kiss, Smudged on a letter, wrapped in lipstick And sent off dancing from a fourth floor apartment window.

I’m there: your walkup, the skin of a book on the ground; lying naked on the duvet, and newspapers blowing about in the city wind – All of these things I observed and did not touch, Until you reached out and touched me; made me real.

I had been gone so long, in higher realms of light, Dovetailed to earth and emerged from behind a trash bin, behind a flat with a tin roof, Wearing a tee shirt and looking quite human. All of these things I observed until you showed me what it meant to touch and be touched; To hold and beheld: There I disintegrated and was embodied, So embodied that there was not a name for what I had become; So embodied that it was as if I did not exist but as a raw nerve of the universe.

To be called light Is to be called home to a place I never left; To be called into your arms Is to travel to such a place that I could not touch without having come here, Having travelled centuries on a beam in an instant, Unnoticed; born in a conventional way: From the vagina or else from the abdomen and uterus.

PARADISE LOST AND THE VECTOR EQUILIBRIUM

That Paradise Lost is a poetic representation or series of images about the Absolute: the zero point (Buckminster Fuller) that is the vector equilibrium, the tree of life and the fruit.

It is the point at which two stars collide; two molecules separate from the Being-One; it is the point at which ‘forgetting’ and ‘remembrance’ become apparent as seeming separations, delusions, disillusions, dis-solutions of the whole into consummate and perpetually consummating parts to return to the whole, or the Wholly.

That Paradise Lost is an extended poetic representation of this cosmic-physical celestial Becoming of Being to and from itself, emanations and ecstasies, is that the poetical and theological representations of this phenomenon, esoterically, came before themselves as innate, intuitive understandings of that which was (; furthermore Is) happening by way of a participation in that which is also being-observed and being-observing, itself.

That the celestial bodies were once deemed ‘separate’ from the kingdoms of man; furthermore, that the kingdoms of heaven seemed to be gone or without man – is this dis-solution of separation; a dis-solution which itself is a becoming more perfectly light by way of a movement to finding to and through ground: the ground of being-human and becoming-human as itself a larger revolutionary movement of light through planes and strata of existence and densities: through spirit (Absolute, Pure Light); through soul (such density as the molten metal, chrome, iron core of planets). That there is, simultaneously, a becoming light and

a becoming ‘dark’, or dense, is to say that there is immanently, a paradox of rapture and descent into hell which stretches the very fabric of being as itself encompassing space and time as conceptualizations of itself to the absolute limit which is ‘salvation’, or the moment of shining through which being becomes itself as Pure Light amidst even the deepest and darkest densities and submergences into the ground, wherein it is revealed that there is no ground; that ‘the category of earth cannot exist without the category of water, for it is in the medium of firm-support (dhrti) only that solidity is found – All these realities are simply nothing without Bhairava who is absolutely autonomous and the very quintessence of perfect Light,’ (Abhinavagupta). It is there and therein that being reveals its true nature to itself and utterly and absolutely transforms, in turn, the way being sees, perceives, conceptualizes, and calls itself forward into life. It is this very transformative process which is the high and low art of being-human.

IN ORDER TO FORM A MORE PERFECT UNION

The Light seeks to know itself through itself; thus it appares to take various forms and concentrations, or frictions or conflicts or costumes within itself as itself to play through itself and thus become enlightened by itself.

In this becoming awareness of itself through itself, the Light forms a more perfect union with itself. This is done by way of relationship: by way of the collision of the star, the birth of two cells from one cell, by way of human love which is revealed by and revels in the divine love of this process as a cosmic movement of becoming.

Thus, the teleology of this movement is closed; ouroboratic. At the head and the tail of the dragon is the eclipse; the moment in and at which the two emerge from the one; the two are returned to the one. Therein as this process of the birth and death of spheres, verses are turned to chorus and instruments wander as planetary bodies and are returned to harmonic unison with the Light- frequency which they are as in a journey of art, self- making, self-creating, and self-realizing-itself by way of and through this creation. In the eclipsing, there is a shuddering/shuttering of light, through which it appears/appares that all that had once ‘existed’ ceases to ‘exist’; therein, the skeleton of existence is energetically revealed as a channel, a circuit, a network and networking of Light as in ‘light-taking- bodies’/’light-taking-forms’. It is that the Light is mistaken for the subsequently identified form or body that the Light is ‘forgotten’.

This is the journey of self-realization – that to be raised is to be lowered; to be forgotten is to be

remembered; that to fall is to rise – and that in this operatic movement, the ‘tragedy’ of existence as in emanation and ecstasy is forevermore evisced as a playful movement – a journey within that Greater Within that is always already assured, promised, foretold, forgiven, surrendered, and being-within itself as (always already) complete Grace.

APHORISMS II

Mythology is the product of the collective unconscious, and anyone acquainted with the primitive psychology must stand amazed at the unconscious wisdom which rises up from the depths of the human psyche in answer to these unconscious questions. – Erich Neumann

I.      That ‘Pan is dead’ is that you ceased to see Pan
        as being-alive.

II.     That the tree breathes what humans need is the
        same principle in action that brought the world
        and Nietzsche ‘Zarathustra’.

III.    The longest standing traditions of man: be it
        mythology and intuitive philosophy – are
        traditions of being, seeing, and becoming which
        have not been lost; furthermore are now ever
        more inconspicuously imbued into the supposed
        ‘rational’ sciences of man: his physics, his
        maths, his laws.

IV.     That the intuitive philosophy and myths of man
        return knowledge to and from whence it came:
        that place of standing in awe before the turning
        of the cosmic dial, the centres of the Self; in
        each moment declaring, ‘that it all must be or
        not be; that it all is or is not; that I know it all
        from the depths of myself or I know not a single
        thing, that the entire world is a mystery to
        myself or that the entire world is myself
        entirely.’ That I stand before myself within
        myself is the paradox of existence.

V.      From this place or palace of standing comes
        Wisdom; enthronement in the majesty of the
        universal movement, or music, as a becoming-

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    wave in which one and the whole world as
    being-itself-oneself is irrevocably changed and
    changeable.

VI. That the energy of the cosmos is not hard or dead matter, but rather from and at its core light; infinitely malleable, playing, playable. To know this is to be returned ever-deeper to the Wisdom of Pan.

VII. Thus, it is the blind philosopher, Tiresias, or the blind musician, who knows and tells all from that state of being firmly within. Without sight there is vision; once the illusion of sight is peeled back upon itself, it is revealed that all one sees is oneself; that all one believes to be seen as ‘things’ and ‘forms’ are that one light shining from within. For it is, too, that this self knowledge as realization of the true nature of all things may only come from within.

VIII. So it is that the planetary bodies are organs of man; furthermore of that divine body-being of Oneself that forever operate as in a corresponding good and goodness as being within itself, working towards itself as a cleansing, a clarifying, a purifying of the scrying glass, the mirror of itself embodied through which it gazes to see, know, and better understand itself by way of that selfsame vision.

IX. So do we know it to be that what we call ‘evil’ is merely confusion; furthermore, a crucial aspect of that journey toward knowledge from forgetting. That we are born forgotten of ourselves (the state they call ‘fallenness’) and that this is merely an aspect of our journey into the depths of the soul as a journey of remembrance. Through this remembrance

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    comes greater recognition, recognition achieved
    by way of a polishing, than ever before.

X. For that the dross is stripped away; that man takes on illusions only to shed them; in the shedding of his illusions, he comes into a greater understanding of that which he truly is by way of negation.

XI. For that the fire burns away that which is not man, the fire reveals the infinite play of the universe as a purgation. Thus, they call hell ‘purgatory’, but rather the journey of Love is a journey of purgation, an ever-perfection of light as being-within-itself.

XII. Thus we should not fear hell, or by other names this journey into the darkness, the darkness which is light by a different name, density, costume, disguise. For it is in this journey that we, too, as the observers of this grand play we call our lives – become polished in our awareness as in our wisdom of that which we are and the movement of our becomings.

XIII. To be stripped of our senses is that which they call ‘death’. In this way, to be stripped of our senses is to be revealed to ourselves as that which we are, the suprasensible, that fift essence which imbues all things with their sensorial aspects.

XIV. That we fear being stripped of our senses reveals our belief that we are our senses. It is in this way that Pan and God must die in order to be reborn to us differently, cleansed, and revealed to us as ourselves without conceptual distinguishment.

XV. So it is that the journey of Inanna into the underworld was described by the ancients in a literature that mirrored the perceptible movement of the planetary body Venus through the cosmos. That the names of the gods become names of the planets; that the names of the myths become the names of the people is no mistake.

XVI. For that we see the movement of the consciousness-spirit that is us all about us; that we mistake ourselves for ‘another’; that our dance is a dance about ourselves as a dance of ‘strangers’, ‘friends’, ‘family’, ‘lovers’, ‘enemies’, and ‘nations’ reveals to us the unknowing that remains in disconnection between our minds and our hearts: our unknowing which is our state of forgetfulness.

XVII. For if we mind our culture, we remember that the state of the psyche is that which the culture is imbued: that the culture is dyed the colour of it’s thoughts. In this sense, it is never that the culture is merely reflecting the state of the collective psyche, or that the collective psyche is merely reflecting the state of the culture – but rather they are indistinguishably whole in that presentation and representation of the psychic evolution of the human-collective whole.

XVIII. So do we see that the cultural ‘health’ is in direct correspondence with that which we identify, identify with; in turn, call ourselves ‘being’.

XIX. To be identified then with the pure light is to simultaneously be identified with One’s own true nature; all that is and all that is to come; to be identified with that which moves and dances beyond possible conceptualization of space and

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           time – that fift essence which imbues earth, fire,
           water, and air with their lively Nature.

 XX.       So that we call the spirit the breath which
           passes from the mouths of the gods and the
           elements into the lungs and mouths of men;
           that spirit which comes from the soil, the dirt,
           the trees, the stars, in a becomings which is too
           that which is sung in songs and strummed from
           the whirling of the infinite tongues in bodies
           and disembodies: as a coming and going of
           subtle smoke which rises and falls in the breast
           of the cosmic-infinite: that which takes
           emanation and leave ecstatic.

 XXI.      This is the great force of energy which at each
           moment is revealed and revelatory in the great
           cultural works of man, the massive engineerings
           of technology, the movement of mountains, the
           churning of planets and the bursting of stars,
           and the eyes of cats. It is in this sense that what
           is emerging is taking formal leave ad infinitum;
           in a river-running through which light-energy
           changes in resonance as in awareness, and thus
           comes into further being as in other forms
           which might accommodate said rising in
           awareness. For that it is this consciousness
           which takes a body and leaves a body in accord
           to the form which it desires.

 XXII. That it is that which it journeys in, of, and
       towards is the Sphinx-riddle of its very
       existence. So that it exists is that it burns itself
       away to reveal that which is itself-burning, that
       which is shining within.

That light itself is as a channel through and to which it processes itself as a clarification, as a movement to and through itself-coherency. Thus it speaks, knows, breathes – as being through itself.

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FAITH, SPIRIT, AND THE ILLUSION OF ‘BELIEF’

You must believe in nothing and instead have the utmost faith in God. By placing all of your faith in God and abandoning all beliefs, all of which are merely projections, ideas, imaginations, illusions – all of which have their brief, holographic season – you stand in the light of God which is the will of God, the universal will, which will compel you and impel you toward and in right reason as itself.

By standing in the light of God you are purified and purgated of the false voices: these voices being the voices and figurations of shadow in the psyche, in the mind, the voices which speak and tell a story, a narration of life and the way things are perceived to be at any given moment, place, and space in time. To stand in the light of God is to be abandoning stories, voices, concepts, and narratives; to receive directives in the silence of supreme knowing – the supreme knowing given to one who is honest and transparent in his pursuit of truth.

Thus, he lusts after nothing and no things; that he does not lust but that the channel that would be full of lust is instead everflowing; that he thirsts after nothing and no things; that he does not thirst but that the channel that would be dry is everflowing with light. Thus it is that all things pass through him as a translucent and transparent vessel that holds only himself as God-light; that he can only take on that which has taken him in: that he is then a child of God in that he is made up of the God-body and receives the God-light without shadow – in a room without walls, ceiling, or floor wherein light might be cast down as shadow; in a body wherein light enters and emanates from all directions – wherein the light of God knows nothing of even the possibility of shadow.

Thus he is illuminated as himself; imbued with himself and shining from his chest and eyes and mouth as the word of God; the entire world is as the world of God – permeated

and permeant with the light that is existence and spirit ecstastic, coming and going from that place. Thus, the saints and seers have had their visions of angels: of the stairways of heaven and of the absconding of the seer-poet into darkness and hell where it is revealed that hell is merely a turning of the light; a coming lightness through which one might know what it is that illusions, shadows, dreams, and delusions are composed of. That he walks through the fire and he is not burned, nor does the flame scorch him: that he is a child of God.

Such a man knows nothing and is a saint and a close angel with God in that he stands close to the light and surrenders himself fully to God – that he strips the clothes and garments of the world, his former worldly desires, the dreams of his childhood, the stories of his time and his culture, his identities and words and names and numbers – and that he stands before God naked and he is not burned, nor is he scorched in the flame which purgates these garments to not even ash – it turns the shadow-darknesses to light. It cannot be said that any worldly knowledge or learning has any say or affair in this world of Godly reason; furthermore, that such worldly knowledge and learning is but further dross and the heaping on of coats and shirts and pants that man must strip or else have be burned away by the light of God. These are what we might call ‘beliefs’, or that which is attached by the mind to life as ‘life’, the conceptual reality of man as described by himself reflected by the mirror of his wandering thoughts upon ‘himself’ and ‘the world’. It is this voice of his thoughts that is not his; furthermore, that the instrument of the mind that is not submitted to the spirit and thus silent is a historical instrument, or an instrument of accumulated memory: one that is subject to worldly influence at the level of the mechanism being subconscious. Thus it is not that the mind is ever idle or empty, but rather that it is always directed toward and thus under-standing God.

For like the mind is drawn like a moth to the false flames of worldly learning and worldly rationality, so is the body

drawn to the false flames of worldly pleasure and worldly temptation: that which proves in the fire of all time to be distraction and, too, dross which dulls the quick spark to dissatisfaction, pain, suffering, disquietude, and the necessity of further worldly desire to quiet the turning sensation. That the aspirant stands before God is that he stands before himself and beneath himself in the alignment of the universal will: aligned from crown to foot: aligned to spirit, aligned in mind, body, and soul – in that he is assured by way of his devotion to God a movement through hell wherein he is not scalded, burned, or lost to wanderings on the horizontal plane of desires which do not abate, merely grow like heads of the hydra in their severity, scope, and consuming temptation.

So that this fire of God burns steadily with a white flame: a flame that promises, forever, purgation of all that which is not himself, all that which is not the true Self which is God; this is to say, all that which is illusion, shadow, darkness. That the darkness is burned is to say that nothing is burned but the illusion of that which ‘is’ – that which speaks in the mind and intoxicates the perception – for this is to reveal, as with William Blake in his Marriage of Heaven and Hell, the Infinite, perceptible in the realm of the senses even as it is the quintessence, the fifth element, the suprasensible composition of the universe.

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THE ROOM OF THE MIND AND THE CROSS

If the devil can be said to reside anywhere it is that he resides in the mind: in that empty space which is itself inner space which may be directed in any direction. When that mind space is not occupied, or enthroned by presence, it may be diverted to the devil’s path, meaning the devil’s past movement of memories, ideas, concepts, and beliefs as psychic confusion.

For when the mind is occupied actively by prayer and devotion to God, the most high, there cannot be any room for the devil to enter into the mind-space – and it is there that the devil enters the realm of the body and the realm of the world – if he enters at all. He enters as a voice which is the working of the mind’s wheel as in thinking.

Without thought, there cannot be a devil, nor devilishness, nor can there be evil in this world. This is to say that without thought there is only the presence of Wisdom as that which emerges from the inner chambers of man; the voice of his heart which is also the voice of God – the voice which wishes for peace, calm, goodwill, rest, and vacation from the affairs of man. And this is precisely the spiritual war that exists until it does not: that the powers of God and the devil vie for a space in man’s consciousness as in his operative and operating psychic space (that space which becomes his attitude, his color, his world, his action, his mood) – that they vie for control in that empty instrument, that vacuum of limitless potential which is itself designed in the image, shape, and metaphysical function of it’s Mother – the Divine Infinite from which all emerges and submerges once more in the dance of existence.

For the mind itself is the key which holds the gates of the kingdom of God – the key which itself must at once soften and harden in meditation, in devotion and prayer, to grant one access to that place where the devil may not enter: the fold of the higher mind – where man is seen and seeing with

the eyes of God; where all is seeing and seen as the eyes and ears and mouth and hands of God.

For to hold the front of the mind is to, in a certain way, engage in spiritual warfare as in holding the front with prayer instead of as with a literal sword. Similar to how the Archangel Michael is often depicted holding a sword, this front is cleaved and won by discernment, by an active awareness of the movement and patterns of the thought which emerges and submerges back into the silence of being within itself; furthermore, from wherein – or whereout – the voice that is captivating it and speaking through it as in thought or Wisdom emerges. From where Wisdom emerges is the furnace of the heart and soul – so it is that when Wisdom speaks the entirety of the body is warmed from within by its glow: a glow which is the essence of goodness, gladness, peace, and goodwill. From whereout thought creeps is to pretend that it is within: which is to say to attempt to pretend that it is not a shadow of the concept- world, concept-self, concept-life, concept-‘reality’ which is propogated by beliefs and circulating words which, in so they are like shadows on the wall – do not emerge from the heart-centre of the within, wherein the soul burns like a furnace all that is not of God; this is to say, all that ‘is’ concept-shadow.

To hold this front is to live as being-human, until this front is mastered and won. It is won by the attention, discernment, and by God’s eye trained on the field of the mind. In this discernment thought is cleaved and it is revealed that Wisdom does not and cannot burn in the fires of discernment: Wisdom being God’s word and the very essence and Nature of all that is; life itself speaking, breathing, moving, flowing through itself in various different geometric formations which we call ‘the physical world’ or ‘reality’. It is in pretending that this life is our own, instead of God’s life being our own, that we conceive of this ‘physical world’ as pure material; that which we can ‘see’ is all; that which we cannot ‘see’ is pure speculation and storytelling. But that that which we can ‘see’ is a story we

tell ourselves is at the root and essence of the work of the devil in the mind as in thought: that the boundaries we perceive of as ‘constructing’ our world are no more and no less than the ceiling and walls and floor of our imagination as that which we will allow to exist, allow to be, allow ourselves to have faith in in this life.

For these four walls are the conceptual boundaries, categorical bricks, and ‘definite’ walls which we build for ourselves by way of a mind that is not submitted to God as in submitted to the infinite possibility of great miracles, great imaginings, great visions: of the like which may shatter that which we believe to be true and expand our worlds unlike anything we have ‘seen’ or ‘known’ before. It is the very conceptual reality of ‘the past’ which forms, in the mind unoccupied by prayer and devotion, the room of ‘reality’. For as we make this room, we make possible the falling of shadows amidst the light of the cross by way of a dimensional container which pretends to hold this infinite light. For as we come to know the cross, we know that it cannot be held by any room nor container; that it shines so bright as to reveal that there are no walls nor bounds to that which may be possible and come to be – and that in this, its nature and Essence – it beams from all directions and as such has no ‘shadow’ nature whatsoever.

All that is asked for this shining is naïve; this is to say that the kingdom of God is available to all men at all times and in all places – no matter how forsaken or forelorn they may seem. It is only to surrender one’s garments that one calls the separate ‘I’; the worldly wares which one calls ‘his life’ that he may pass through his own body and mind (the horizontal-physical; the ‘seen’), microcosm instrument of the Creation, into the paradise of unified spirit and soul-light (the vertical spiritual-metaphysical; the ‘unseen’).

By Grace his work is done.

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CULTURAL GASLIGHTING, INTERGENERATIONAL TRAUMA & THE COLLECTIVE (UN)CONSCIOUSNESS(ES)

As I write this essay, in the year 2021, it suffices to say that there is great suffering, pain, confusion, uncertainty – in the world and in our own hearts. And that this pain and wounding, as we work with it within ourselves, alchemizing it, transforming it, listening in to it and what it has to say: reveals itself to be incredibly complex and interwoven – as if an invasive species of vines or weeds has grown in the forest of man and overwhelmed the natural world of his psyche by latching itself on to his life almost entirely. So how do we distinguish that voice which is ours?

For when I speak of terms like cultural gaslighting and intergenerational trauma, I speak of a lineage, a genealogy of confusion – an inheritance of mistaking, misunderstanding, and even willfully exploiting the conditions of life to befit and through a narrative wherein such things and terms called ‘love’, ‘relationship, and ‘what it is to be human’ are defined by way of use and abuse over space and time.

For our parents, our grandparents, the popular culture, the generations of government, social systems and structures; our own psyches – have all been intermeshed in thought and action to such an extent that we, inheritors of this time, find our conception of ourselves; furthermore, our minds and the minds of our bodies to no longer be ours; furthermore, to be animated as if by a strange and dispossessing force which we might call – trauma.

What aspect or part of the world, now reached by the global industry and global civilization of man (interlinked by technology and systems of supply chain) has not been traumatized by the misunderstanding of this species called ‘man’? That it has not murdered trees, harvested animals in steel prisons, that it has not turned the entire world into a

factory of production and consumption for the benefit of further production; for this to be called profit? Furthermore – for our parents and their parents to have endured countless cycles of genocide, ethnic cleansing, racism, and continued gaslighting in regards to their own identities – how they are in the root of their souls – in relation to their gender and sexuality and spirit-nature?

So it is clear that when we come to call, to address our own trauma and to examine the roots of our pain and suffering – that we are suffering, indelibly, that which the world is suffering; furthermore that mankind has been suffering for some time. This suffering is a suffering of misidentification, misapprehension, misappropriation, misunderstanding – confusion – a confusion of such proportions as to poison our hearts, our minds, our eyes; to poison our relationships, our family structures, our friendships: a confusion which lies at the root of how we see ourselves; how we allow ourselves to see ourselves; furthermore, how we allow ourselves to see other people, and how we allow ourselves and other people to be.

There have been such institutions as the governments, the churches and temples, the police: the disciplinary factions of society whose large purpose it has been to enforce borders, boundaries, walls, and definite addresses of and for the human being: the human-being being civilian, civilized; the animal and savage being outcasted, exiled, murdered. There have been such institutions as the systems of caste and slavery, as well as the institution of literalized currency, or money – which have situated humanity as being a series of transactions, holdings, withholdings, and power dynamics wherein the concept of equity and exchange as in a mutual transference of energy has been all but lost and buried in the passage of time. Here, we ask, has there ever been peace on earth? Furthermore, how might we come into such a peace as to bring about a world gathered around the fire of alleviating suffering by way of a holistic mutuality – a world wherein each human being, animal life, and plant life; each aspect of the ecosystem is a part of the cosmic whole?

For this is where we stand; the task of today, a task as urgent as it ever was – a task which might be described as the development of a collective ‘higher mind’ as a global network of interrelation as visionary. I would like to think that some of these writings in these books might contribute to such a global understanding; for it is all we have left. For ourselves, for our children, for our families, for the ecosystem that we call home, and for the animals and plants who, too, are here with us: speaking, listening, and breathing that same air which we churn about and within ourselves.

For that which I call ‘my trauma’, or the story of ‘my life’ is a branch in the massive web of human history: a web of misunderstandings with moments of wisdom and enlightenment – such wisdom and enlightenment as to provide mankind with the key-sensorial-lock necessary to shift perception in a radical and transformative fashion: in such a way as to alter, by way of seeing: to change the world in the matter of the Originary Moment, in less than a blink of an eye. To see the entire world as light; to see oneself as light – and to observe all that which appears to be transacting as a movement, a flow of energy throughout the cosmic body. It will not all be said in this essay; there must be reference to the prior and coming works of these volumes to understand the movement laid out above.

For that our parents saw a fragmentary notion of this by way of their misapperception, that their parents saw a fragmentary notion of this, that the generations of cultural and civilizational leaders and decision makers saw by way of perception; that the philosophical structure of the modern world has been laid out and established by way of this ‘way of seeing as perceiving’. That when we view ourselves and the world in this way – we see only pieces of broken glass, separations; not the mosaic. It is that we must rise up and out of ourselves to see as the spirit sees; that which is the womb of all things and yet, too, is pregnant with and within them… and return, and ground ourselves in this ecstatic

sight as the practice of being-human, of living life with the profound, embodied awareness of the Wholly. It is in this way and way of life that we may come into a new ethics and praxis of being, both within ourselves and within the world.

So it is that man may never see in this way of fragmentary misunderstanding again; rise into the true age of his absolute, interrelated divinity. So that he may rise above the image of himself as it vanishes like a shadow; the image of his world vanishing like a shadow; the shame, the guilt, the burden, the hurt, the abuse, the suffering – so that they may all be observed from the height of true understanding… and that these burdens may vanish – like a shadow.

The perceptively established subject and object as dissolved in the very mixture of a-perception from whence they came, the game of self- knowing by way of the world image; the fire of the first man returned by his same hand. That today man knows of himself as he truly is; in his true form and light-body; in that knowledge is a returnless return. In that knowledge is a final liberation from the chains of centuries shadow- made.

That it is a dissolution of culture, of family, of nation, of religion, of self-image, of world-image, of concept, of definition, of belief, of human law, of human reason; of the human being.

He is within the flame.

THE INFLUENCE OF HERACLITUS’ IMAGE OF COSMIC FIRE

All things are exchanged for fire; fire for all things. – Heraclitus

The metaphysical process of the universe, clarified in the maxim of a single line and fragment from Heraclitus, is described and detailed as that through which perception is burned to realize the infinite. Thus it is the same with Blake’s Infernal Method. If we are thinking this way, it is that Hell as it is traditionally described is immanent, not as a purgatory but rather as an ever expanding and exchanging process of purgation through which things are ineffably transformed to and from that ‘fire-spirit-nature’ which they, at root, are as the creative-metaphysical process of the universe as Being-in-action.

So it is to ‘print in the infernal method’ is to express and walk and be in light of this maxim of light; furthermore, to hold that meditative candle as it dances in the changing air as a unity and union with the whole as in this unity and union a ‘being at rest’ as in flow with and as the movement of the whole. Again, I will allude to the whirling of the dervish.

[God/Zeus] The thunderbolt that stirs all things. – Heraclitus

Changing, it rests. – Heraclitus

For when we are talking of walking through the fire unscathed, we are talking of walking through the fire consciously; observing it as that which it is and understanding that which is done and undone within it, as it; again, this is to say – all things. What can be taken or left in this fire but the spirit-fire-essence itself? What can be made or unmade, played or unplayed, amidst this fire and flame but the licks of flame themselves? The licks we call men, bedrooms, skyscrapers, planets, anteaters, sunsets,

empires? That we are not burned by it is that we see everything in it, as it, God.

To hold Heraclitus’ maxim aloft is to stand with such one- pointed thinkers as the seers Eckhart, Lao Tzu, the Buddha; Schopenhauer, Nietzsche, Christ – in that the philosophy, the life-ethic, the life-practice, the movement, the glance, the touch, the mechanism of the mind, the greeting, the intention, the resting, the sleeping, even the dreaming – each living-action proceeds in light of and with higher realization of that which is the metaphysical process of the cosmic whole and thus lives within it as self-realized-being- itself – the highest and lowest form which man may achieve. It is seen in the lives of Heraclitus and the Buddha as wandering sages; it is seen in the lives of all men and all things, in Eckhart’s time as well as the institutionally perceived ‘heresy’ which comes with telling such a truth that will shatter and break the world, as well as the cultivated lives therein. Such a realization is apocalyptic and cataclysmic; that this realization is itself the day of enlightenment and the day of judgement is true in that it calls all history to account while revealing all history as a play of spirit-fire-light.

For when Nietzsche witnesses the horse being beaten in the square he witnesses himself and all of living man and all of living life – living life inexorably dead and alive at once – being beaten in that square by the misunderstanding life of life embodied in the horse’s ‘owner’; that the Buddha and Christ and Tolstoy witness the suffering of ‘beggars’ and men in the streets is that they witness the suffering of life in the face of misunderstanding life which we call the ‘culture’ and ‘world’ and ‘civilizations’ of men – the epochs of misunderstanding which stretch as long and wide as the time between this moment and the first men: the very Originary Moment, the very Paradise Lost of transgressive separation as the ‘birth’ of the perceptive mechanism, a perceptive mechanism which each man inherits and cultivates and expends. It is through these eyes, these lips, and this flesh that we realize God.

It is the animal nature that is afraid of death.

It is the God nature (the path of Right Knowledge, the path of Discernment, the path of Wisdom, jnana yoga) that reconciles the animal nature to the infinite; to Nature, itself.

The realization of a love that isn’t demanding, expecting, or possessing: but just is.

THE TRAUMA OF TEN THOUSAND YEARS; THE TRAUMA OF ONE MOMENT

For this trauma does not leave the air: enforced separation – death marches, genocides, slave ships; the work of violence.

It is not only the violence of man against man, but the violence of a natural world which can easily kill man, a force man attempted to reckon with, tame, and live within, and submit over thousands of years.

That the natural world is both him, within him, and about him as the elements.

When we view the world today as suffering, we view the entire human history as a world tree of sufferings and redemptions in the light of truth.

So it is that Bataille imagined a ceaseless war; that Heraclitus imagined a cosmic fire; that in Isaiah 43 God says:

‘When you pass through the waters, I will be with you; and when you pass through the rivers, they will not sweep over you. When you walk through the fire, you will not be burned; the flames will not set you ablaze.’

For man is set to discover his higher nature as Nature, Himself, the Infinite – by way of his inner journey into the Kingdom of God, or the Palace of Wisdom – by way of which he is not submitted to nor submitting nature, rather that he is enthroned in it in his Self understanding – in his flesh, in his surroundings, in his ecosystem, in his cosmos, in his relations, senses, and life practice.

Thus he may pass through the waters and become like waters, pass through the rivers and become like rivers, and walk through the fire and become like fire. That he is elementally malleable as the fift essence of the universe; thus

a creator among Creation, one who is at play and rejoicing in the overturnings. It is in this way that he is centred in the changeless change; at peace in the constant destabilizing and de-centering of the center – as he is the One at work in the world, the cosmos, the mind.

That he is at work within them, as them, is that they become his mechanisms for self realization: that he sees through them and knows himself to be the one who sees, the one who is seen, and the instrument through which the seer is perceiving. He is at once the witness, the sunset, and the ocean between them.

So it is that the subject and the object of sight (the sight and the seer, themselves at one and at once) are dissolved in the triadic incorporation of mind, body, and spirit into vertical alignment.

So it is that the cosmic fire burns: that man’s channels; furthermore, spirit’s channels – are forever cleansing themselves of themselves, purgating the present light of the light that is now-dying; that the past becomes the earth which eats away at itself to be returned to the digestive fire from the ash of what-was.

This has been called time, but it may suffice to say that it is the process of becoming, wherein fixed Being occupies the centre and becoming encircles it as in a moving, writhing snake-dance, an ouroboros, a chant. That Being holds the centre is that it is changed by the song and yet remains ineffably itself as the essence of all that is. For that a fire dances and visions does not change its elemental nature.

Man is That Being. For he takes a name and a face, this worldly clothing, and yet is spirit-essence in disguise. That he travels the Road of Discernment is that he is learning of his true nature; that he travels on this road and errs is that he is learning of his true nature. When we speak of forgiveness and Grace among men, it is thus. When we speak of forgiveness and Grace among God, it is thus.

For what can be said for these thousands of years but as a learning? Like a child learns the alphabet to master it and sing strange and particular songs, like a child learns to paint so he may creatively abandon. How does man learn of himself? He lashes without and within – in a psyche with many faces and masks and voices; in a world with many faces and masks and voices. How does man learn of himself?

He learns of himself through himself by way of a purgation of the consciousness-light; in this way he learns the true nature of things. In this way, he is utterly changed and yet remains the same. Perhaps he wears the same face, the same clothing: but that he is changed at the root of the perceptive mechanism – he no longer sees, he visions; he no longer hears, he listens; he no longer touches, he is interwoven and interweaving.

So it is, that as he is changed, he no longer causes or increases suffering among men nor within himself; furthermore, he sees with clarity methods and mechanisms to be enacted by which he might actively reduce and even eliminate suffering among men and within himself – for he observes the true nature and holds it aloft within himself as if within a lantern or a lamp: where he is translucent, transparent; thus beaming with his essential nature.

That he is a light is that he is a light to the people; that he is a light is that he is a light to the world.

So it is.

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INDIVIDUATION AND BEING-WITHOUT-A CULTURAL-RITUALIZED CONTEXT

We can allude to the spiritual practices of previous tribal and religious societies but these are, of course, societies with mythopoetic structures, paradigms, and bounds - all of which, to a certain extent, require and required obedience, participation, and adherence to the social scripture as such.

This individuation-without-context is that which, paradoxically, creates new cultural contexts and paradigms of consciousness, thought, and awareness of being by way of its stepping out beyond the walls of the city and into the wilderness, the woods, the desert - wherein it is considered only the mad go; the dead, the exiles are - to go there and return with the riches of the black sun which are the unspoken, the true nature of the existing paradigm as that which it cannot yet say, that which it has not yet made conscious as a vital aspect of itself-nature.

Evolution as the changing of consciousness. Entropy and the burning away of the previous form as experience. For that the consciousness evolves is that it changes form; that it requires new skin, new form, new mask-face, new figuration.

Dante’s Inferno: that the repetition of the previous experience is the wheel of karma as the world – that the world as such is the greater wheel of consciousness through which patterns, behaviors, and rituals exist and are reproduced as consciousness-codifications; being- codifications as beliefs calcified into sediment. The layers and levels of this sediment, correspondingly, are history. So that we pass through the Gates of Hell is that we revisit ‘reality’ as that which exists; so that we pass through unscathed is that we are guided by the mytho-poetic instinct and impulse itself – that to further, unprecedented, creation: by way of being-human.

Consciousness is the gateway through which all things are perceived to have come into and out of ‘existence’. That which is called ‘existence’ is the world of the human being. That which is calling and the mouth of creation which is breathing-creative as a movement is the becoming of the being-human.

That the history of individuation is full of a history of ‘martyrs’ and ‘martyrdom’ – that the one who is individuating is martyred by the collective for the cause of individuation. That this is the killing of that which is observed as transgressive as that which is ‘escaping’ the existing field of consciousness as a boundary. Re: Christ. That there is a further existence as the being-human is the greatest threat to the codified world of human beings.

So that being without a cultural-ritualized context is a twofold movement: a movement evermore into the abyss, the labyrinth, the wilderness; an about face wherein, like Frankenstein’s monster, one is chased evermore into the wilderness vis-à-vis observation of the process of individuation being-undergone – observation of said ‘escaping’ done by a collective in a state of consciousness of separation: a state of consciousness of the formal human being.

So what comes of him when he returns to the village? Can he find companionship in that place? The one who has pierced man’s heart? The one who is a murderer of his worldly values?

They do not understand me: I am not the mouth for these ears.

Perhaps I have lived too long in the mountains; I have hearkened too much to the brooks and trees: now I speak to them as to the goatherds.

My soul is calm and clear, like the mountains in the morning. But they think I am cold, and a mocker with terrible jests.

Now they look at me and laugh: and while they laugh they hate me too. There is ice in their laughter.

Behold the good and just! Whom do they hate most? The man who breaks their tablets of values, the breaker, the lawbreaker: -- yet he is the creator.

Behold the believers of all faiths! Whom do they hate most? The man who breaks up their tablets of values, the breaker, the law-breaker -- yet he is the creator.

Nietzsche, Thus Spake Zarathustra
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140

LO, ZARATHUSTRA!

I stand triumphant within myself. For when they see me, what do they see? The one who has succeeded their artifices, Artificers, The one who has succeeded their fears, Cowards, The one who has succeeded their dreams, Masters of Illusion, The one who has disavowed their world, the Greedy for Wealth and Power, The one who has gone beyond their petty self justifications, their petty self wills, self elevations, and self obsessions. There, I saw the Vain; there, I saw the Self Obsessed, there, I saw the Cowardly, there I saw the Greedy, the Lustful – those who cannot bear to live. Those whose cold life consists on consuming others, submitting others, controlling others; striking others down for their own self-benefit. It is only so that we call them vampires, blood-suckers, Low and Base. For they cannot live without elevating themselves above others; Punishing others as they secretly (tho they would not admit it) punish themselves.

For I have looked over the world, looked in the rooms of the world and on the streets of the world and saw them: Armed to the teeth with weaponry to advance this one organism to the head of the parade, to the front of the papers, to the coffers of the world; To pilfer every last dime and ounce of lifeblood. And that I saw this is that I looked, too, inside myself and saw it there: Base and Animal nature, a nature of desperate survival.

That I turned away from the world is that I earned the scorn of these lesser men, these lesser men who cannot bear to face their inner nature; The nature which is built on a garrison of self serving lies, illusions, and half-beliefs – That I turned away from the world is that I earned the fear and disdain of those who would not walk that way: Their scepticism, blows, and denial. For my very presence revealed to them the emptiness and artifice of their own lives.

That I turned away from the world is that I earned this even from those who claimed to love me; who the world told me I was supposed to love in earnest. But I did not love them, nor did I love the world. I saw that all that existed to them was dead and separated in their eyes; that their reality was a cold shell, That they had shut out the soul of the earth from their own lives with steel eyes and steel ships; That they had shut themselves away in a cavern, with narrow chinks thru which they claimed to see and called their world beautiful; Through which they saw and in their half-seeing brought shame, greed, malice, and competition upon this earth and called it the world. This, their world, deserves to be broken Like a shadow.

That they saw and saw partially; that they saw only what advanced their own self-serving pleasure and elevation is that they did not see at all; That they deigned to call this selective perception ‘seeing’ is the assemblage of their world: Their schools and governments and cities of glad ignorance and false judgement – All constructed around the idol of their desires and illusions. It is such that men are condemned and condemn themselves; It is such that they envision hell – for they have made it within themselves and called it out into the open – With their thoughts, words, actions, ‘loves’, desires, dreams, and intentions. For that they saw only what could be gained: For that they saw gold and gave gold value For that they saw diamonds and gave them value – Is that they saw the soul of the earth from without; That their senses prized sight and did not reach vision, And thus they did not listen, They could not hear but for the voice of greed and self advancement. These men, called ‘normal’ by the world, Are the deluded and truly insane.

So do I come into contact with these men, Men who are descended from their fathers and their fathers’ fathers,

Not merely in blood but in shared false sight: In obscured vision. That today’s world is the world of their forefathers – Full to bursting with the same temptations, gratifications, and opportunities for exploitation – Opportunities gladly taken by those with the strength of will, power- lust, and lack of the vision of unity. Opportunites which cleave the earth and the ecosystem of being in two: Into slices of a pie, Into dollars, Into wealth, purchased land, and power over those who do not have what they have taken – Those who, in their heart of hearts, would not dare take from another For it would be to take from themselves. Those who would not dare to take from the earth For it would be to take from themselves.

Do they not see? The artificers, cowards, power-hungry men – Do they not see?

And I stand with the fire in my heart which has burned their world away; The sword of spine stands, upright: I stand and face these men – Face them not with pride or contempt, Not to engage them or to tear asunder their nightmares – For I am not in the business of exorcisms. I stand and face them with that storehouse of unity, And not dare break hands or succumb In the heat of their prideful gaze, their disdainful pose. For that I hold the line Is that I cleanse the temple of the moneychangers, of the merchants Of those who would dare to turn the earth into a factory Of slavery.

I stand, And see thru them like rays of light.

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        IT IS WRITTEN,

MY HOUSE SHALL BE CALLED THE HOUSE OF PRAYER.

APOCRYPHA

I. They wear the symbol; they sneer and they judge, but they do not dare mount the crucifix.

II. Oedipus, destroyer of worlds.

III. I notice myself continuing to participate in the illusion of appearances: the appearance of beauty, the appearance of strife, the appearance of envy, the appearance of delusion. I banish this behavior in this moment: henceforth and evermore.

IV. To be directed and drawn toward the heart and essence of all things is to see through them to them: that the entirety of the world and the body is a scrying glass of fire. The magician sees all things toward their essence; as their essence manifest and coming to light; thus the magician sees things as they truly are.

V. To see the heart of things manifest in the world is to see like Saint Bartholomew: to see the insides of the world turned out and wrought as the psychic moment of revelation.

VI. To see this way: apocalyps.

VII. So that the world has ended, life within The One has begun.

VIII. The one who makes the heavenly reality manifest with and by the senses is magus; that the senses are refined by discernment and contemplation of the infinite so that they live within it.

IX. The clarification of reality is the burning away of appearances; the illusion of separate bodies, separate minds, separate souls – and the union within and as The One Body, The One Mind, The World Soul.

X. Thus all things wear the universal like a sigil: wrought upon their arms, legs, within their iron core. The lamen of the magus is the structure of their essence and-as his own as he has seen it burning in the fire of the glass.

XI. So that the heart sees through the eyes and burns away perception by way of the process of purgation unto a-perception as sensorial condition.

XII. That the eyes see the eyes of God seeing through themselves is high sophistication of consciousness.

XIII. So that this state of discernment as sense- practice is maintained and focused is coherence as embodying the God-nature of man as himself immanent revelations.

XIV. So it is to mount the cross; that one mounts the cross by way of a journey ascendant and descendant in equity – a journey of reunification of the spirit and the soul, the animal nature and the god nature as the bridge of man; the knife edge of his visionary capacity.

XV. He mounts the lamens and sees it from within it as his Inner Eye.

APOCRYPHA II: THE DEATH OF EMPEDOCLES

I. That the practice as we know it of ritual murder, ethnic cleansing, and genocide are attempts at purgating and purifying the civilizational body so that it may live on, even as it corrodes, atrophies, and corrupts.

II. So too, cells do this work, as do the elements: purgative factions of vibratory particles at a certain density – air, fire, water, earth.

III. That man’s creations attempt to mimick man’s essence – even as man is unknowing of his own hidden origins.

IV. Thus, they chase him towards himself. The chaos of art strips him of his bonds and values in an anarchic dance; the structure of law clothes him in the vague memory that he, too, is subject to some greater, cosmic law.

V. In man’s forgetting, his cells remember; reproduce, and overwhelm his imagined presence in the name of true, embodied presence.

VI. So is in all things: the paradox of survival – love and strife, unity and separation – that man is at each and every moment undergoing and enduring a conversion and conversation at the level of the elemental and atomic: both converting his spirit and matter into their returning-essences – the water of his bodily fluids, the earth of his flesh, the fire of his heart, the air of his breath, and the spirit of his soul. In this way, he is emerging, exploding, and expressing in all directions: dense and buoyant,

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    inwardly burning and outwardly crumbling. His
    body is an empire; his heart is a star.

VII. That the structure of man is reliant upon consistent suicide as self-murder; furthermore, that he is required to die and die again to himself in order to sufficiently atrophy the heart and soul – to tear at the very fibre and thread of his being – so he might, even in the midst of what appears like a world midnight – rise in the deathly darkness like a solemn candle.

VIII. That he is immanently resurrected is man’s birthright as being perpetually beneath himself and rising above himself – a spectre ascending the flesh to the climes of spiritude.

IX. So that we do know the importance of cell death as advancing the organism.

X. The ethical question of ritual murder and war at the level of the civilizational is met with the following: have we not sufficiently killed ourselves that we must turn our inward condition outward and kill others?

XI. For that murder and suicide literalized are failed attempts at soul lasceration as in a tearing of the muscle fibres at the root of the being which are the self-definition, the self-belief; the self-purpose, the self-being, the self-mission, the self-driven.

XII. For then, without the tearing of the individual will, how is the individual will to be properly aligned or submitted or surrendered to that which it recognizes as the ‘greater’, or the cosmic will – the will which flows and enfolds the organism as its breath and breathing?

XIII. How is the soul to know the lightning of the spirit if it does not pass through the furnace of the heart into the vessel-bowl of the soul, that which receives the message of the divine as being-at-its-root and rootedness?

XIV. For that the organism in an outward movement is speaking; for that the organism in an inward movement is listening – for that the organism in an outward movement is penetrating; for that the organism in an inward movement is receiving.

XV. Thus the channel is a frequency, a radio, a signature, a flow through which the breath rises, the earth falls, the smoke rises, the ash falls – and that this equity of the above-movement and below-movement is negotiated at the vertex and anti-vertex of each opening: the highest and lowest point of the sphere of being at which contact is made with the corresponding ‘next’ sphere, greater and lesser, macrocosmic and microcosmic. Thus, the vertex is also a centre.

XVI. The paradox of locality is this: the centre cannot hold – as it is not truly a centre. The centre itself is as a point of stability between the ‘higher’ and ‘lower’ will as a strife, or striving. As the centre moves, and is negotiated and renegotiated, there is interpenetration, fire, friction, intercourse.

XVII. This is, of course, how the sex of the two occurs within and as the one.

XVIII. Man’s seed is forever soil; the soil in which the flesh is enfolded and sedimented. Man’s spirit is forever soul; the frictive, becoming element of his ‘existence’ which may not be said to ever truly exist. It retains its purity as being-above.

150

AIDONEUS

Aidoneus, your black horn of spiralling, Bear me here, witness me in your container! Witness me! Your chiasmus! Of the burning to ashes, my very soul Tumbling from heaven, Blowing your war song; Aidoneus, your revenge will be accounted for in the turning of the seasons, the opening of the gates, Daughters dead to their mothers, raging dope fiends, addicts, graves, your lovers Sons dead to their fathers, experimenting with hidden suicides, your slaves – Aidoneus, you who call to me:

Take the young girl’s heart by force, drowned The torment of blackened room, crawling traffic; The millennium compounded into one coal-like instant: Nightfall – The weight of all your penetration. For it is all time or none – The hospital rooms, madmen circling the yard like vultures; the complaint, The low grey skies of this winter; The defeated look in my mother’s eyes.

Hail! Aidoneus! What dark remedy, what curative finds you in your sacrificial flame?

Aidoneus, carve my body from the death of today – This sacked temple of hours. My whole age washed away in the tidal basin of two thousand years, made mote in an instant – The costumes I have worn, the roles I have played, The stripped barren soul: The hollowed womb. For all of my actions have come to this:

Your judgement so within me that it can barely be perceived – But in the corner of the eye, the turning of the light, In the occult revelation of the poem. That which is hidden remains. Thus I stand here, thus I stand with Abraham, my hand about Isaac’s throat, prepared to strike! Is it your bidding or God’s? Who so calls! What madness drives me to consider this: murder or suicide, Raving lust, delirium – some complete abandon! Ecstasy! Your voice, loud as thunder, In the blood rushing to my eardrum. The bathroom mirror.

For within me lies a great and secret darkness; For within me lies my greatest strength: total abnegation, abyss; the unfolding secret of the cloaked, narrow roads, winding their mountain path forever into the distance, The journey upon which there are fires in the foothills and songs – glorious songs about what has come to pass And what has yet to come.

I saw her bathing on the roof; that was my crime –

Lo Aidoneus! You who has called me to your mass grave- site, Where you already hold my mother, my father, my friends, my dreams, my lovers – all that has come and writ itself to my flesh: Aidoneus, you have already called them there into your cavernous earth to be transformed; their souls to fly to the rafters of spirit – their souls to fly like smoke. Who does the carving? You, your dog, Death, or the boatman? Or is it even me, Penelope? Who is the one who tears two from one, To be reunited again in the infinite becoming, The seeds in the dirt and the seeds in the sun? How I have seen the rays of light; You who never emerge within me,

I have known you deeper than all manifest sun. Apollo is but a part time lover to me! You, Aidoneous, are the mate that consumes me, That swallows me whole like a great black snake, Tracing the mountain-back as the new moon rises.

You have called me through you, divine thread, I know this. Did you call out to the Fates and give them my name? So I could come here and perform this part in your play? Where you discard bodies like chairs; where the corpse is endlessly abandoned; the song dies once it is sung; the moment past becomes a memory? But I know there is no past! You have shorn it all from me like a lamb’s coat. I know there is no future! You have shown me the fall of empires, the entropy of man; the end of all things. The transformation – it is as they say: through the eye of the needle The eye of the needle of your kingdom, The kingdom of the unseen.

For I have become at once very large and very small; The bridge of my humanity, The overpass of this chasm is thus – For I saw her bathing, and I loved her ever-truly, Ever-truly that I must know her naked soul.

All that exists is undergoing a spiritual evolution.

JESUS AND THE MONEYCHANGERS

There is a question to be asked: what is lost in a social system, in an architecture of relations governed at core by the concept of ‘selling’ – in that survival and selling are equal names for existence, or life, living in the world?

For if a man spends his whole life selling himself, perhaps because he must, or believes he must in order to survive – what does he become? He becomes an image, an archetype, a caricature of himself – wherein his life is the marketplace and he is at once the buyer and the seller – the one who has bought into selling in its entirety. Thus, he does not live a spiritual life; rather, even if his life-image is posited as a spiritual or ‘religious’ one, he is grounded first and foremost in the principle of profit-making.

That the world as man has imagined it is organized around making profit is that it is a world devoid of true relationship in that each relationship (romantic, platonic, and otherwise) is mediated by the concept of profit as in advancing the material cause of this man or the next. So in each man’s mind who is adherent beneath this principle as his materio- god it is thus: ‘is this man’s presence profiting me? Is he improving my standing on this Earth?’ Thus the man hears nothing and knows nothing of the man beside him but his status, his dollar value; how deep the coffers are of his companion.

So it is that those who are worth ‘nothing’ in this world; that their companionship of ‘nothingness’ is in actuality richness and life of the spirit. Those who have given nothing of creedence and belief to this world-concept and business model are in fact those who are the richest in their own self- beholding as in the true spiritual wealth of man. He who does not see profit sees, instead, God.

The true spiritual network of all things is equidistant, level, simultaneous, and undifferentiated. What profit can be

made in this place? What does man take with him as he absconds from this world of things but the richness of his soul; the gladness of his spirit? The elemental existence which composes all that he is and perceives to be?

Thus men are surviving; they are subsisting and surviving on the belief in profit alone – the belief in profit which is a profanity and a lie on this earth and in the sphere of the spiritual which composes the material. How can there be true relationship if we do not understand these spiritual principles and live them in our own lives – but instead propound them for a fee? This can be said of the profaned sphere of the religious, spiritual, creative. That we sell these aspects of our souls for profit, in particular, is the curse of our time – a time that persists in so long as these aspects of our deep, inner lives are put up for sale.

For how are we to know the truth in this time? How are we to know what is real? When admittance to the ‘truth’ costs fee of access; furthermore, when the very survival of a certain man has a price tag on it? That slaves are bought and sold; that war has a price, too is the history of the world.

Each version of the truth is sold; each version of reality is sold. It is in this environment that we can say – the truth is precisely that which is not being sold; the reality is precisely that which is not being sold as that which cannot be sold. The truth cannot be sold for it is so true that it would not satisfy the Faustian price put upon the head of the world for the sake of illusion, pleasure, or self-gratification; the reality cannot be sold for it is so real that it cannot be grasped, known, or propounded or packaged by any man.

Thus it is that there is a life above the world of profit which is the world of the spirit; wherein there cannot be a service rendered nor a good produced but a gift given, a gift received, a breath of life, an experienced, felt understanding of that which is at the core of oneself. That all consumer based society, all commodities, all fetishes attempt to reach this place, satisfy this place, and fail. For they must be

pleasured, they must be desired, they must be submitted from the outside; at first omitted or forgotten from within. For if this everlasting truth were remembered, nothing could be sold; furthermore, from this philosophical and conceptual precipice, the function of life would be firmly grounded in the mutual connection, support, and interlinkage of all things and their hidden inner condition (their God-essence) as an ecosystem, or an environment which seeks, not profit, nor loss, but equanimity, balance, and homeostasis.

For this too can be said about the human being – that the even breath and rhythmic inhalation and exhalation which aerates the whole body is itself a sign of good health and wellbeing; that even in times of perceived turmoil that the mind, body, and soul find coherence and expression by way of and through the breath: the breath which is also shitting, passing, and the function of the inner organs and systems to process information. Then, that all information is processed as purely information – that it is all seen as, equally, passing thought, flowing energy, passing time, flowing life.

Cannot life at large as in being in the world be seen in this fashion as well? That we are not enamoured with diamonds, sexualized bodies and figures, gross sums and positions of power? That we are not so caught up in and enticed with the narratives and myths of our societies that we might acknowledge them all, equally, as illusions, as stories, as games and tales?

For that we do not see thought and conception equally and all as illusion is that we play into a game of power; that we submit our thoughts and ideas and notions about life and the world and ourselves to a hierarchy of information, beliefs, and ‘truths’ which price themselves out to the highest bidder; turn away from the one without buying power. Thus the beggar on the street is ignored; an entire class of human beings, modalities, ways of living, ways of seeing, ways of thinking and feeling are ‘priced out’ of life by the valued traits, notions, and myths of the time in question

– valued preconceptions which are self-perpetuating in that they reproduce themselves as dominant archetypes by way of ‘dominating the market’.

Of course, here we ask, is this not the way that human beings themselves reproduce, seek partners, and hold relationships with themselves and with life, even at a cellular level? And here, I reply, is this not the way we have programmed ourselves, unconsciously or not, by belief systems, patterns of behavior, and presumptions about how, why, if, and when and with whom human beings themselves reproduce? And furthermore, if reproduction is even possible but as itself a myth and narrative of procreation – wherein the child born is not a child of the parents, but rather a child of God, the cosmos; born and bourne from and never leaving the womb of the Great Mother?

I ask this and you tell me that I am insane, that I am speaking nonsense. But this very nonsense is in the other hand, the obscured, occulted and shadow hand of the myth of our time – the myth of civilizational organization, the reason and purpose for human life, that which makes life ‘successful’, luminous, and ‘right’. In that we question this myth is that we question everything – including the structures and superstructures of thought and physical architecture which uphold this so called paradigm of ‘reason’.

For those alone who have true reason are the philosophers: the ones who are so themselves in that they formulate their own cosmologies, their own methods, and their own chaos- systems as a free exploring (even here, a systematic approach, a reasoning) into the archetypes, modalities, methodologies, and approaches toward this life we call ‘the physical realm’ – is that the true philosophers sit evermore in the metaphysical kingdom (also called Jerusalem) and observe the unfolding life as a poetic formulation and reformulation of the higher metaphysical principles as in the guiding light which passes from the realm of spiritual goal

down through the mind and the corresponding senses of the organism, directing its action, and informing its direction.

So then what do we question but our idea of the ‘highest power’; furthermore, how that idea is constituted, wherein it originated, what it looks like, and why? For if we do not question this idea of the ‘highest power’, it surely consumes us from without us as in the unconscious; furthermore, as an idea that is not our own. In that we question this idea is that we realize, in actuality, we cannot fathom but that we continue to fathom as in channel and journey deeper into the ’highest power’ in our inquiry into it; thus evermore come into increasingly sophisticated notions and pathways and movements through it as in a neurological map of the soul. And here what I mean is that we are making spiritual pathways physical, animated, and enlightened as in being within the body as in grounding as in embodied. That the very metaphysical journey of inquiry into that which I am is embodied and evolving as in my very self-composition: as in the thoughts I think, the actions I take, the ideals I hold, the standards I create, and the imaginations I make. For that I am manifest my idea of the ‘highest power’ is the truth of human history; furthermore, the foundation and founding father of the entirety of humanity. For that our ideas of the ‘highest power’ grow ever more sophisticated, it is apparent as in manifest in our animation, in our gesticulation, in our emergence and emerging as being-within-ourselves.

It is in this coherence which man becomes united with the highest power as being within and in light God. That he becomes within himself the highest frequency and lowest density; furthermore, that he himself has learned the ways through the black and dark mountains where there is not light; wherein he himself becomes the light, the lantern, and has taken pathways to and from this place with such regularity and ease that he has mapped the hidden and forbidden places within himself like Dante and Boticelli mapped the Circles of Hell. For within each man is a descent; for within each man lie the Circles of Hell and the Circles of Heaven – wherein his organism plays like a scale

– it goes down into the deepest densest darkness as in sedimentary layers of the earth where the bones and bodies and secrets and poems are hidden; it goes up into the highest, lightest lightness, likeness as in the airy climes of the sky where the planet-Gods reside; where Apollo rides his chariot through the constellations. Even in this airiness, the death black of space; even in this layers of the earth, great heat and coolness, as well as light from the inner sun.

For it is difficult to elucidate the equanimity of extremes; that in their most extreme nature they embody the archetypal opposite, counterpart, or meeting-vertice as being within it from above/below – that within the most masculine appearance belies the most feminine soul; that within the deepest darkness of a black hole becomes the face of a thousand suns. For we experience this sensation of the water so hot it is cold; that water so cold that it freezes; that fire so hot it becomes the ashen earth; that water so light it evaporates into air. The intercoursing of these elements is ever-transitional; in this sense they themselves are gradients tending towards one another.

For then what is ‘selling’? This concept: of one world painting as an image, one planet as a cake, carved up and served to the highest bidder, the greatest empire, the most self-consumed and consuming wealth like a fire of Moloch. Do we not give the greatest gift of ourselves away in this process? How can we be children within if even the children of ourselves can be sold to keep the empty cavern of the body alive? That we allow ourselves and our souls to be abducted to serve a time wherein the very soul or spirit is conceived to not be existent by minds of materialism or else relegated to the spaces of ‘religion’ or church, where the ‘god’ resides or can be heard or felt; upon exit of the church, the false materialism of existence resumes?

In this way the temple of the moneychangers has not only stretched over the whole earth, but it has found a stall consisting of hearts, minds, souls; that this stall is the most precious of all stalls – the stall in which childhood,

innocence, wonder, and glory are sold; sold with such vigor, greed, and desperation that it is as Holderlin says, that we are at the time of the world’s midnight; the time of the world’s midnight is not abiding a clock, but rather our disposition as in being ourselves toward the world – that which we have allowed not only within ourselves, but among one another and standardized as a way of being, seeing, thinking, feeling, and relating.

For that which we call, today, earthly ‘love’, ‘friendship’, ‘devotion’, and even ‘family’ – that these relationships are poisoned by this concept of profit is apparent to those who examine, even in the most superficial sense, the roles these people play in propping up our own self concept as individuals upholding the right to our own very survival as materialized bodies. That these bodies are shoveled into trenches, buried in mass graves, discarded like clothing, left, that these bodies are all there is of man to be spoken of? That insofar as we look into a diamond we know of its true nature; insofar as we look at a beggar that we pass on the street, we know him to be a beggar and not a king?

When we ask this question, we ask a more profound and slightly obscure question; that is to say, what can we know of this world and ourselves but by peering ever deeper within ourselves as in being observers of our own inner nature which eventually touches, at the lowest and highest circle of our being, the very nature and essence of the observer as the one who is seeing, the one who is observing? And that if we reside there; if that we remain there, that we are not acting, living, so fully as being-from the inner core of our being? The inner sun which is in intimate relation with the outer sun; burning, passionately, in the centre of the heart of the thing, at its very essence – the blackest sun which in being so black is in fact unbearably white? In that it is the brightest light as in the encounter with our own inner sun?

So we do see that we pass through to the kingdom of God through the eye of the needle of ourselves as a descent

which is an ascent – a journey down the spiral staircase of the soul which is a rising to the heights and climes of the angels by way of an equal and opposite reaction as in a point of contact in the sheer depths of darkness; in the midnight hour of ourselves – a point of contact which is in fact a portal to the absolute heights of being as in the God molecule itself – the distilled and condensed and perfect formulation of all life as that which we, too, are impregnant with – that which we, too, are composed of – as in the greatest and lightest and smallest and darkest cosmic bodies: that same essence which impregnant the ant, the lamp, the street, the forest, the asteroid belt, the cricket, the light, the bottle – in corresponding density, frequency, and energetic signature. For that to be human is to inhabit a certain range, frequency, channel, and signature of radio communication.

It is a radio as in a two way as in a transference of spirit and flesh, metaphysic and physic, material and prima materia: that this energetic movement (as itself an apparence, all occurring within and as the prima materia aligned and aligning itself with itselves) is the true ‘selling’ as in a seamless, effortless, simultaneous movement of the God- molecule composition of the universe toward itself as in a frequency alignment with signatures that resemble one another as in reside at a certain point or in a certain range of requencies on the scale or spectrum of light-densities.

Therein, that which is ‘selling’ is really the effortless, universal will at work through all things which calls and spins away from that which it is and that which it is not in that way that planetary gravity creates orbital motion. That these planetary gravities occur in infinite and increasingly occult circles: about and within man; within molecule; within atom – as well as within entire galaxies and macrocosmic epicentres of consciousness, as in fields of existences.

So that they are called and come immanently; it is only in the idea of their appearance as apparence that man’s eye

waits for them to ‘catch up’ to the call as a perceptible ‘reality’. That the entire movement of the universe happens immanently and immediately; that man’s eye is itself a receiver, a channel, which receives information at a certain rate, frequency of information through which waves are observed, recorded, analyzed, and ‘comprehended’ as ‘true’ or ‘false’. So it is that all of man’s sight is false; that man is more blind than the one he calls the ‘blind man’, more poor and destitute than the one he calls the ‘poor man’ – in that he abides and submits his will to the sensorium which he calls ‘reality’ as a materialism.

For how else could a world-temple of moneychangers come into existence?

Within each mandala, each labyrinth, is the ‘hidden treasure’, the ‘essence’, or the epicentre – the God particle. In that hidden essence is revealed the multidimensionality of the labyrinth; that in the uncovering of the God particle by way of the inner journey one realizes that the labyrinth is not merely linear, or horizontal, but that it is in fact a sphere of intersecting labyrinths, planes of relation wherein they share a common core: the God particle as that which composes them as Being at their root.

That it is that the God particle is the ‘illusion-container’, or a vector equilibrium of Being-projecting-within itself; in a spiralling of spheres wherein each dimension or plane of projection holds the essence of the former and the latter; at the highest dimensional level and at the lowest dimensional level there is absolute Being-at-Essence. It is through these projections of Being which we journey, ‘within’ and ‘without; ourselves (the perception paradox of self and world, self and other) in a perpetual witnessing of this Being- within-itself experienced and felt viscerally at the level of the embodied particle/organism that is perceiving itself as Being-in-parts.

‘The vertex equilibrium is the zero starting point for happenings or nonhappenings; it is the empty theater and empty circus and empty Universe ready to accommodate any act and any audience.’ – Buckminster Fuller

‘The most fundamental aspect of the vector equilibrium to understand is that, being a geometry of absolute equilibrium wherein all fluctuation (and therefore differential) ceases, it is conceptually the geometry of what we call the zero-point or Unified Field – also called the “vacuum” of space. In order for anything to become manifest in the universe, both physically (energy) and metaphysically (consciousness), it requires a fluctuation in the Unified Field, the result of which fluctuation and differential manifests as the Quantum and Spacetime fields that are observable and measurable... the vector equilibrium represents the ultimate and perfect condition wherein the movement of energy comes to a state

of absolute equilibrium, and therefore absolute stillness and nothingness.’ – The Cosmometry Project

‘The Unified Field has an infinite energetic and creative potential. This potential is untapped until an impulse is introduced that causes the IVM to go out of equilibrium, and when it does so it “collapses the field” (as is often said in quantum physics when the consciousness of an observer seeks to determine the location or angular momentum of a quantum energy event) and an extremely minute amount of the Field’s infinite energy comes into a polarized dynamic of spin, differential, form and motion. A local energy event has emerged from the otherwise invisible and non-measurable Unified Field (a local energy event being something as basic as a photon, electron, proton, etc, and growing in complexity all the way to the macro scale of super-massive galactic clusters). Once a local energy event has arisen, a dynamic tension arises between its center point (its local “gravitational center”) and those in its near proximity as the contractive force of the collapsed field “pulls” on the surrounding field, and the center of each event tries to pull the others inward towards itself. When a stabilized system of such points arises, a geometric “tensegrity” form of energy is created.

The center point of each event can be described as the “singularity” around which the event is manifesting that remains connected to the infinite energy/density of the Unified Field. In this way, we can say that everything has a center point, and all center points are one (because they are continuously connected to the Unified Field’s IVM structure and therefore entirely and constantly unified). It is this unification of center points that explains non-local effects in the quantum realm that are proven to exist experimentally, wherein a change in the state of a quantum particle will simultaneously cause the same change in state of a paired particle across vast distances instantly (apparently violating the proposed cosmic “speed limit” of the manifest universe that is traditionally defined as the speed of light).’ – The Cosmometry Project

‘As stated, as soon as the IVM/VE goes out of equilibrium, all of the dynamic forces that are observable and measurable arise — mass, angular momentum, spin, charge, etc. Differential is introduced as the once perfectly calm Unified Field fluctuates and the jitterbugging motion causes waves to emanate into the field, creating what we call the spacetime field of manifest universe. At the quantum level, this jitterbugging is happening at such a high rate (1044 times per second, the rate at which quantum particles are said to pop in and out of existence) that we do not realize that it is constantly going back and forth between the manifest state (out of equilibrium) and the non-manifest state (perfect equilibrium VE). Again, this quantum dynamic shows how everything in the universe is both individual and unified simultaneously.

What is remarkable about the cosmometry of this jitterbugging dynamic is that, in one swift motion all of the primary geometric forms — the platonic structures — come into energetic manifestation.’ – The Cosmometry Project

THE VECTOR EQUILIBRIUM AND THE BIRTH OF THE UNIVERSE

I have included the above quotations to allude to the ‘scientific’ work already done on the topic, to co-mingle with the work done in the fields of depth psychology, critical theory and cultural studies, poetics, philosophy, history, astronomy and astrology, and other such fields that I have already gestured to in previous writings and volumes of this work.

This is to say that all realms and disciplines of human thought are in fact one discipline as in the discipline of understanding oneself as the originary moment of the universe; furthermore, the cosmic identity of the human being in both, and simultaneously: spiritual and scientific terms.

Then, it is the job of a philosophy both sensitive to the need for freedom and structure, reason and the sensation; co- mingled in, to, and with the lived experience of the human being becoming one as Being-within itself the infinite – to unify all existing fields as in the explication of the God particle.

That the God particle has already been found and founded by Buckminster Fuller as a conceptual reality-maker as Being at the root of reality as the absolute feminine (receptive) principle has been detailed extensively above; furthermore, the implications of uncovering said God particle in order to come into greater understanding as to not only ‘what’ human beings are, but what being-human means; furthermore, the function of being-human in relationship to the macrocosmic ecosystem of life itself.

Much in the way that one must know God to know him; one must experience, witness, observe, live the God particle principle in order to acknowledge the truth of its existence – as it is simultaneously the largest and smallest order of the

cosmos; witness to the unfolding of all of its structures, ‘things’, and is at essence their very ‘thingness’ beyond space, time, and description. It is, in this sense, the prima materia of all life.

The esoteric sciences have long since held space for this principle in their workings as the hidden structure of all existence; that they have observed ‘zero’ and ‘nothingness’ and yet understood the silent equilibrium which composes it and incorporated this silent equilibrium into the everyday life of man is the meditation practices, the Zen koan, the magician who stands at the eye of the storm of creation as, if in a miracle; by way of that very same magic he wields, bearing One from None.

That man is born is that he is out of time and out of place; that he is inconjunct with the very realm of his existence – an anomaly of nothingness as ‘something’ imbued with this essence of ‘nothing’. It is that in this paradox he begins his search for meaning. For at the very root of man’s being is Nothingness; furthermore, the very root of each ‘thingness’ he encounters. That all proceeds from Nothingness is simultaneously the spiritual richness of the realized one and the spiritual poverty of the materialized one.

That he is realized means that he is returned to his root without ever leaving it; that he makes no movement or no action but merely stands upright of his own volition within himself as in acknowledgement, whole-heartedly, of his true nature. That he embraces himself as God’s child.

Thus, the very fabric of nature is like the thread of Tantra, the thread of the fates; that by the very structural instability of equilibrium it oscillates between the masculine and feminine principle )(, the receptive and penetrative impulses, at such a rate as an engine firing; a friction at which the Dionysian and Apollinian principles of Being are ever at ‘war’ as in a perpetual renegotiation of space-time; the primacy of one and none. It is thus that binary code and the

world of computing are fitting prosthetic continuations of man – reflecting this cosmic principle.

So that the unstable system as an equilibrium is firing is a fourfold paradox: a paradox that unfolds, as such, interdimensionally and with such veracity and pace as that it is what we observe as the dimension of ‘light’ manifest and moving. This is what we call that which we claim to be able to observe of this system-process negotiating and renegotiating itself; it jettisons itself as ‘light’ like a painter jettisons himself as a ‘painting’. That we observe the tail of the process is that we capture its shadow; as in Heraclitus’ reflection on cosmic fire; as in Plato’s allegory of the cave.

That the human perceptive capacity observes that which is projected within and without the container is that it observes itself; furthermore, that it fails, so often, to acknowledge the container itself as that which the play of ‘light’ never leaves – that which, as Fuller states, is receptive to play and audience as the theatre of Being as the womb of Being itself. For the receptive principle itself is a-negating – that it includes and accepts all of these projections and anomalies and discontents as equally true and equally false as negotiations and as such abnegations (jettisons) of this fundamental principle of reasoning-creation at work in and as the universal whole – at macrocosm and microcosm.

Therein, we observe such phenomena as ‘evolution’ and ‘change’ and ‘seasons’, as well as processes like entropy and gravity and corruption: principles and seemingly observable physical methods including in the metaphysical womb of creation as in that which already posits the physical as an ‘anomaly’, a ‘miracle’, or else a momentary destabilization of its fundamental equilibrium as in silence.

The ‘thing’ of the Universe is of immaculate conception: the protruding/production/penetration of the Nothing into Thing – or the physical manifestation of the receptive principle-reality.

‘The Self is like a powerful hidden magnet within us. It draws us gradually to itself, though we imagine we are going to it of our own accord. When we are near enough, it puts an end to our other activities, makes us still, and then swallows up our own personal current, thus killing our personality. It overwhelms the intellect and over floods the whole being. We think we are meditation upon it and developing towards it, whereas the truth is that we are as iron filings and it is the Atman – magnet that is pulling us towards itself. Thus the process of finding Self is a form of Divine Magnetism.’

Sri Ramana Maharshi
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REFLECTIONS OF POWER IN UNSTABLE SOCIETIES

That which the society or civilization sells is that which it does not have: here being stability, safety, security, normalcy. For beneath each fixed image of a civilization striving toward its own prosperity and ‘greatness’ is the ‘great evil’, or that which cannot be done away with by the physicians of society and culture (as per Dostoevsky) – this ‘evil’ being the will to power as the organism functioning within its spheres of reference and influence and striving to conquer them; submit them to its own will and affair with itself. This is to say that the unchecked ego or the will to self without god is that which functions in the primal/primordial being as in unconscious man – the unconscious man composing the vast majority of society, or the ‘mass’. Therein, the unconscious man exercises his will to power as if groping around in the dark for the light switch called survival, or illumination – his only stability or sense of security being possibly found in the realization of the Ultimate Reality beyond life and death, as realized and achieved by the sages, seers, and aspirants of now and old.

This sad truth of man is that his entire ‘world’ functions on this plane of the exorcism of the individual will in relation and correlation to other individual wills, or pointless and meaningless struggle and strife for the material riches of a earth and world utterly without spirit. His spirit is relegated to concepts of existence, not embodied experiences of spirit – being so utterly disbarred from himself in the mad, blind rush for survival and claiming of resources, power, and control from other men.

So it is that we see reflections of true power in unstable societies – this being as that the societies themselves are utterly unstable as mass psychic conditions of the populace therein, populaces either lost to themselves in their own journey into the soul, wandering, dispossessed, lashing out and attempting to subsume others before them as a journey

of conquering world without self-knowledge (and thus conquering, doing, and saying nothing) – and/or populaces divested of their own spiritual energy and truth of their own souls by way of institutions which divert spiritual energy as an outflow and inflow – such as enslavement, mass poverty, the appearance of scarcity, infighting in classes, races, and genders – for ‘resources’ which, culturally, have been dispossessed of their spiritual value and replaced with an economics of surplus/lack – this is to say, ‘survival’ value.

So that we see that the journey into the soul from the hole of civilization is a journey that is undergone not only as a purgatory or purgation of oneself, one’s inner journey, but subject now to immense pressures from ‘without’, or civilizationally. The societies of old which held places for mystery schools, shamans, medicine men, and aspirants now hold only places for empty steel pillars wherein men stand and bolster up the bloated corpse of civilization utterly lacking spiritude; thus in a civilization and ‘life’ among others no longer worth living.

These reflections of power are substitutes for spiritual forgetting: we will call them greed, mastery, dominance, control, manipulation, and other such names which can merely be substituted by and for this simple process: a control of the outflow and inflow of ‘resources’, which may simply be called the means to ‘life’, or spiritual energy. This may be by means of intimidation, violent policing, enslavement, abuse and rape – a politics of trauma wherein the sensation or feeling of power as safety, security, stability is achieved by the utter suppression and repression of the life force of others. It is in this sense that the ego reigns unchecked as a civilizational impulse to false power; ego in the sense of the will to self without god.

For without god there is no surrender; in this sense the ego- self becomes the highest and dominant, reigning power in a world that is pure materiality; in a world that, practically, is aligned to this ego-self as a world that is, utterly, being without god but with the pretense of god as in god as within

institutions – which hold the ‘keys’ from without to god and the world of the spirit. Thus the sphere of spirit is utterly severed from the realm and life of the body as embodied existence; such philosophical questions as the body/mind binary can be posited unironically. For in a world-realm or domain of existence at large (civilization-society) where the entirety of existence is enspirited as in a cultural existence with a wealth of myth and reverence for the natural world, the unknown, the cosmos; the life of the psyche and the unconscious as in creativity and dreaming – it is almost without question that the mind and body are unified as being within and under the realm of spirit itself as projections of the primary, initial, spiritual impulse which itself is well known to such orders as prima materia, or that which creates, constructs, changes, and deconstructs the material order itself; as that which is the material order itself beyond the purely phenomenal sphere of representation today called ‘materiality, the world, existence, life’.

Today’s unconscious man knows nothing of this; he, as Jung says, is ruled by his ‘fate’, the world of the unconscious psyche enacting and playing out the history of unconscious men within him, as him, as a rule and role. All he sees are reflections of true power – reflections that are images and concepts of reality and themselves suggestive of the greater spiritual reality, but he grasps them fragmentarily as ‘themselves’ or purely material representations of the greater virtue being realization of the Ultimate Reality, unity, or wholeness consciousness of the god-particle as that which constructs his entire ‘reality’ as a process of fragmentary perception, unconscious-partial envisioning; thus a warring state of being: an inability to understand, come to terms with, or experience himself as being utterly a part of the higher consciousness and will at work in the world. That he perceives himself as fragmentary, separate, partial – is that his apparatus of perception remains utterly enconsced in the dreaming state of the ego-self.

So that when men murder they murder themselves; that when they lash out they lash out at themselves; furthermore,

that when they build their monolith civilizations they build them in the partial light of the ego-self which is always, as a rule, an exclusionary form of consciousness – meaning it must identify, execute, persecute, and cast out the other from its kingdom of self-idolatry. Here, of course, the ego- self is the idol, the king; therein lies the entirety of man’s kingdom of self-perception as having to be identified with, allied to, and ultimately submitted to the ego-self construction. This is the going to war for the sake of man’s world; furthermore, the going to war for the sake of man’s religions.

For when reflections of power are observed they are observed as if from a distance – as themselves event horizons wherein man witnesses his true power but is blinded by it and thus looks away, seeing it through a glass, believing that he has seen the entirety of the truth and what will be and thus throws himself headfirst into the accumulation of his world to him, his destiny to him, his destined power to him. Thus is the thrust, or charge into life as a desiring of the life to be lived; furthermore, of a status befitting the king or god he fragmentarily perceives himself to be. This is the case of all men, gazing up at their projections of the higher self, the god-self, the god image that they have created and deified as a code of their own ethics and values, a code toward which they give their lives. This is nothing to say if such ‘god-selves’ of men are ‘good’ or ‘evil’, ‘giving’ or ‘killing’, whatsoever. This is nothing of the matter at hand.

For that they create their god-selves and cast themselves as the god-self is to say that they have missed the boat for a reflection of the boat in the water, being that they have gazed at the truth and grasped at air, taking the air to be the truth of the matter. For it is that the god-Self alone exists as the Creator-Creating-Consciousness of all things and man’s very own self-image (which begets and calls into being his god-image) is and are both projections of this selfsame Creator-Creating-Consciousness – wherein the entirety of man’s self projection is dissolved as an act of god. This very

act of god is the very pure, illusory but in process, fixed and changing, creationary mechanism of imaginative-mind, that which produces its own retarded reflection-signature-self- pushed-out that in man’s eyes appears to be product, existence, proof of being or of a materiality that is not arbitrarily given via consciousness and arbitrarily taken away via consciousness as a fluid process of being-becoming as pure spiritude. That not only man’s self-image, but his god-image and the entirety of his believed to be perceived world is nothing but a projection is the act of god; the revelation of god; the judgement of god – that which casts man down and up to his place as simultaneously the largest and the smallest – himself nonexistence but as for a mere originary moment, a burst of authentic Creative life force. This is man’s true nature, his birthright, and his ultimate and true power – a power which cannot be reflected by civilizational or social mechanisms but merely be appropriated, reproduced, copied, as by the very rule of Creation itself – that its detritus is nonexistent and allusive to the very process of Creation itself as and at all times. Thus, cultures of sex, violence, death, ‘love’, and all other such concepts are as mere allusions, illusions, projections, teleological extensions, and spheres-growing-apart-from this originary force and figuration of the two urges, creation and destruction, existence and nonexistence, working at an explosive, frictive core of an atomic body which is at once collapsing in upon itself and exploding outward without itself. At this core of a thousand suns lies man’s fate as an immediate entropy; thus we have the Stoics like Marcus Aurelius propounding such life principles as to ‘live as if one was already dead’.

For until this state of consciousness-awareness is no longer reserved for the seers and such men, the world will remain as it is, as a pathetic reminder of the blindness and illusion of men; their delusions of grandeur and their myths of their own ego-self supremacy as pure projection and self- pleasuring and self-soothing ‘truth’. They are blind who do not see their fate; thus their fate controls them without

mercy or pity. But we do pity such men; we do weep for them in our own souls.

ON CULTURE AND INDIVIDUALISMS

When you have an entire culture saying, thinking, and believing ‘it/this is about me’ in the ego-self sense of ‘me/myself/I’, you have a culture that is corrupt; a culture that is perpetually at war with itself and one another as in strife to reveal the ego-self as in a personal propriety or property.

When you have an entire culture saying, thinking, and believing ‘it/this is about the unfolding and revealing and revelation of a cosmic self which is inclusive of all of the things that I believe that I can ‘see’ and all of the things that I believe that I ‘cannot see’’, you have a sacred culture based around collective and corrective revelation as in the constant changing of the ‘lower’ self to reflect changing and developing knowledge, understanding, and experience of the universal, ‘higher’ Self.

That we are taking corrective action at a cultural level is to take physician-philosophical action into the concept of the individual self and in doing so reveal it to be an illusion, an impossibility – at the level of a practicality – and as such remedy the larger social, economic, and political situation surrounding self advancement, gain, power, and control of resources and ‘human capital’.

For there must be an understanding at a cultural-collective level of the evolutionary necessity of moving beyond the survival mechanism of self preservation which has ruled human cultures and societies for thousands of years; the in group and out group laws and social structures which were developed in the battle of/for tribal resources and the survival of groups that – by the practical nature of the time – were not unified or linked in any such sufficient technological or communicative way as to ‘end war’ and the necessity of warring factions as a battle into and for the space/place of the ‘unknown’ manifest both as in the psyche and as in the landedness of the human being.

For that there has been a conquering instinct and impulse among the human-being collective is to say that it emerges from a many layered battle of and with the ‘forces of Nature’ as in the forces of the psyche, the forces of the elements, the forces of other people – as in the struggle not only for meagre survival, but for meaning and evolution of life within the brief (and elongating, by way of technologies and knowledges) lifespans of human beings themselves.

To come into a new paradigm in light of human history and the technological advances of the past one hundred years upon the writing of this essay (at the close of the year 2021), is to say: we have lived this way because we were not connected in such a way as to have the revelation that we are all connected in such a way as this [sic]. This revelation, then, a technological one as in being able to hold a conversation in a matter of an instant with someone across the world, to order raw materials and stone and wood from someone across the world, to view live images and influence settings physically from a virtual setting from across the world – is further proving the quantum syntheses set out at the beginning of the last century regarding the interconnectedness of all beings and things and events – perpetually influencing and engaging one another as in a ‘spooky action from a distance’ – inaugurating (by way of science) the necessity of a radical new way, method, and ethics emergent from these practical, physical uncoverings of a metaphysical reality with cosmic implications. So it is in this manner of proving, if such a thing as science is needed to ‘prove’ such a thing, validates and engages with long held spiritual practices the world over in witnessing and interacting with ‘the divine in all things (and no things)’; meditating upon this reality so as to know more of oneself as in the universal whole.

That we have come to this point in human history and that this point in human history has proved an apocalypse and the fitting of the world-camel through the eye of a needle is to say that there has been a rapid acceleration of the

evolutionary (spiritual, mental, physical – as in the whole of man; in his many dimensions of being and existence) necessity regarding man, his societies, his cultures, his ethics and ways of being within himself as in the world. For it is not only the psychic forces which impress upon him the necessity of bringing his unconscious fate to light, but the petty forces of his own internal squabbling and warring, as well as the forces of nature which perhaps now bear down upon him as ever before – with the exponentially increasing force of an existential gravity regarding not only his own life but the lives of his children, grandchildren, and inheritors of civilization, tribe, empire, earth.

That he is impressed upon threefold: from within, by the world of men about him; by that very ‘natural’ world which he in equal parts attempted to co-exist with and submit in his struggle for survival is to say that man is impressed upon in an evolutionary sense from the world of the spirit, the world of ‘the world’, and the world of ‘the cosmos-earth’ as part and parcel of that one spiritual realm – that very realm which is uncovering and becoming-knowing in the syncretic and mutual studies of quantum physics and the study of the Self as in the Ultimate Reality of the Universe. This realm of study cannot reside any longer in the academic halls and in the temples; it must become accessible as practical and common knowledge to all in the name of raising the collective consciousness as in awareness of itself as Oneself with great speed, urgency, and impressiveness.

For this is, of course, what we are talking about when we are talking about a new paradigm of global culture and global social-political-spiritual awareness of the nature of the self, the nature of reality; furthermore, the nature of the ‘nature’ man encounters both/and/as ‘within’ and ‘without’ as his worlds of cosmos and psyche.

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A THEORY OF DENSITIES EXTENDED

That when we talk about love and strife we are talking about the densities of cosmic bodies; their alignments and orbital movements and collisions and contractions; furthermore, that when we are talking about love and strife we are talking about the movements of these cosmic bodies as ‘being in conversation’, ‘colliding’, ‘unifying’, ‘dispersing’, and ‘winning out’ as in a sort of boxing match of the universe wherein such dense objects as stars, suns, neutron stars, black holes, planets, and dwarf planets (human naming-corresponding) interact and ‘win out’ and ‘lose out’ in a battle of integrity and coherence as in self-maintenance by way of attraction, replulsion, and the ability to withstand a collision with another object of a certain density by way of its own tensile integrity as in being from within itself and as such exerting immense pressure and force from within that is not escaping but propelling the object to and through itself.

That we are talking about density is that we are talking about concentration; the maintenance of self focus as in, not only a refusal toward self-dispersement but an attitude that is firmly within itself in regard for that which it is; as such producing a tensile integrity at the level of the psyche which is fixed and aligned as in fulfilling the body by way of concentration, focus, and attention. The mass of the body then soul and [neutron] sol – as in a focused inner light which necessarily radiates outward as in an excess or an overflowing of that which it is and that which it attends as in being-in-concentration-of-itself. It is that it is simultaneously imploding and exploding by way of concentration ][ as in a meeting place of forces ‘within’ and ‘without’.

‘Throughout much of their lives, stars maintain a delicate balancing act. Gravity tries to compress the star while the star’s internal pressure exerts an outward push. The outward pressure is caused by nuclear fusion at the star’s

core. This fusion “burning” is the process by which stars shine.

In a supernova explosion, gravity suddenly and catastrophically gets the upper hand in the war it has been waging with the star’s internal pressure for millions or billions of years. With its nuclear fuel exhausted and the outward pressure removed, gravity suddenly compresses the star inward. A shock wave travels to the core and rebounds, blowing the star apart. This whole process takes perhaps a couple of seconds.

But gravity’s victory is not yet complete. With most of the star blown into space, the core remains, which may only possess a couple of times the mass of our sun. Gravity continues to compress it, to a point where the atoms become so compacted and so close together that electrons are violently thrust into their parent nuclei, combining with the protons to form neutrons.

Thus the neutron star gets its name from its composition. What gravity has created is a superdense, neutron-rich material – called neutronium – in a city-sized sphere.’ – Andy Briggs

That we embody this theory of densities ourselves is the essence of a practical metaphysics; that the journey of Nietzsche’s dancing star is the birth of ourselves; the birth of the cosmos as a self-unfolding that is a self-overcoming that is a self-collapsing; it is the joy of complete, absolute, and final surrender to God which unfolds the greatest mystery and intrigue of our lives as the creation of a density of focus and attention toward, with, and as God as itself-oneself the unfolding-process of Creation.

This process of creation as unfolding of the newfound density of the neutron star is that selfsame process we are discussing when we are discussing the evolution of the consciousness of mankind and the movement into a new paradigm of consciousness and awareness among men. For

what else are we discussing than the laws and rules and movements of the universe – movements, laws, and rules to which man finds no exception? That what distinguishes man is his ability to ponder the cosmos as his very being himself; to see himself mirrored in the stars – mirrored and at once, at one?

So that in the life and culture of man we do not steer away from love as conflict and conflict as love; furthermore, the indistinguishability between love and strife as in the dancing of stars and the movement of the cosmos and the death of the star and the emergence of the neutron star; newfound densities of being – densities which may appear (superficially) and be felt as a burden, or as an Atlasian task – but it is not that man holds the world or moves the world about him, it is that he is, within himself, multitudes and the known and unknown world. As it stands, his greatest gift is the practice of intuitive philosophy, or the incorporation of meditation and wisdom practices into his everyday life in order to come into greater and deeper experienced clarities and coherences with the cosmic whole of himself – that the ‘matter’ of Earth and the human body themselves are made of the very stars man contemplates in the sky above him, before him, about him, and so forth. In the practical sense of physics, and metaphysics – if we have proven this composition; that we have had philosophers like Heraclitus and Abhinavagupta transform the conception of what it means to be human in meditations on fire and earth – can we not ourselves, in our everyday lives, grow and change to reflect this cosmic revelation within ourselves, as ourselves; as in our interactions with one another and our worlds?

This task of the unification of consciousness in, as, and of man is of the highest evolutionary order: being that he must unify his spirit, his intellect, and his physical body as in a stream, an arrow, a flow, a revelating-ness as in a being- body that functions in and at one with itself as in a greater cosmic order; as such he is aligned as in the cosmic ‘I’; that the formerly known ego self of himself is given up. It is, too, an uncomfortable revelation for some, perhaps, that lesser

men in the inflated low densities (the ballooning, the bloating) of their ego-selves are forever humbled by men of God who exist as and in greater densities as in a concentration of themselves as being within God; this is too, what we have called The Day of Judgement (It is the death of illusion; the men who resist such a death do so because they still have dying left to do. They cling to their illusions because it gives them the illusion of superiority over others, over nature, over death). Men of God, true men of God, simultaneously cast these men down in the fire of their ego- selves and raise them up in the concentration of their cosmic-selves, their true nature. This is, too, why true men of God are so often persecuted and attacked among men of the world – that they are telling the truth in their very presence and centred-nature of being that men of the world have sought to obscure, deny, and cast out in order to obtain and maintain power, status, wealth, and conviction of the ego-self. To die to these illusions, to them, would be to ‘lose everything’ – where, in actuality, it would be to lose the illusion of ‘everything’ and gain far more in substance than mere shadowplay and petty warfare among brothers.

It is [The Day of Judgement] the incorporation and inauguration of the laws of the heavens upon as in the laws of the world as the laws of the earth and the laws of the human being-body. For they achieve ever increasing clarity in our metaphysics and spiritual revelation among true seers: of Blake and the like.

So that love and strife are unified in the ‘casting down’ and the ‘raising up’ of man simultaneously as the purgation of his inflated ‘ego-self’ (illusion) in the fires of truth which necessarily cleanse the ‘impurities’ of conceptual realities, beliefs, and delusions. So these fires burn ever brighter among men, as there is never a lack (no matter how dire and alone it may seem) of men who prize the truth above all else and all other things – including worldly acclaim, worldly riches, worldly power, and other such things. For such men do not prize the world but actively disdain it, as they have known a greater truth than the world and the

squabblings of men therein – a greater truth which is the unification of even those things taboo, obscured, dark, and deemed ‘evil’, things men neglect, reject, and turn away from within their very own selves. These ‘darknesses’, in our acceptance of them, raise us and lower us to greater densities in our contemplation of God as in the Ultimate Reality; that we hold them as and at one is that we access parts of ourselves which even now appear obscured to our sciences and our sense-faculties of study – that the greatest depths of the universe become experienced and known realities within ourselves.

So that men of lower densities must die and be reborn again, raised and lowered in Gravity and Grace – that great men must die and die again; that great men die gladly – that they seek out death and learn its secret rhythms… for their death transforms them at root of soul and in light of spirit.

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THE NECESSITY OF A HIGH GRADE FRAMEWORK OF PHILOSOPHICAL VALUES (METAPHYSICS)

For these are the guiding lights of any nation, empire, civilization, society, tribe, or cultural paradigm or aeon. It has long been known and understood among the learned that philosophical values – this is to say high fallutin, metaphysical values as [proceeding from above] – have determined, directed, and proved the course of man through the ocean of time as in Odysseus on his ship returning from Troy. It is in these values and the procession of these values as philosophical histories (here including the sciences and other such forms and disciplines which proceed systematically and even theologically through space and time as if a cultural movement of the consciousness of humanity at large) that the greater portion of mankind learns and grows; it is in this sense that philosophers of all sorts will always be needed to challenge the paradigm’s guiding values at its root.

Therein, of course, lies the dilemma of the philosophical challenge – being that historically it has arisen only (and with rare exception) from the learned class; in that these insurrections occur led by learned men such as L’Ouverture, DeBord, Trotsky, Lenin, and so forth. That this time calls for the necessity of a high grade framework of philosophical values, or metaphysics, at an individual level as in the individual’s own development and self-growth as a cosmology of existence and learning as in Self-knowledge.

1. The sensation of living in the body doesn’t matter,
   but the action proceeding from the lived sensation
   does matter. This paradox constitutes the spheres of
   the social and the spiritual.

2. Pain, as much as the word of wisdom, the promise
   made to oneself, the vision of god - act as the
   deepest intrinsic motivators of man’s actions,

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    choices, decisions, and deeds - and yet these
    powerful and propulsive forces remain as hidden,
    obscured to the outer eye. It is the inner eye alone
    which contemplates them, witnesses them, and
    enacts them as in being in the sphere of the social.
    These inner forces might be described as the
    spiritual world of man - wherein he experiences
    contact with such powers that ‘the world’ is merely
    made manifest a shadow of - a world of partial
    representation of man’s inner life as expression of
    the deep impressions man’s incarnation makes upon
    him as a changed being: wherein said expression is
    man’s art and artistry in the world - the making
    manifest of the spirituality and paradox of existence
    as being soul in flesh as an imagining of a way of
    being in light of this and thus expressing,
    simultaneously, the joy and pain of existence. This
    method becomes his character.

Within and from these tenets proceeds the entirety of man’s world – his sphere of perception wherein the social sphere is put to play, enacted, and turned ‘real’ as in performed on the stage of the intersecting and intersection of man’s inner lives as crossroads of being as in being in relationship. So when that what we know of ‘pain’ or ‘love’ or ‘wholeness’ is not what we have heard, or read, or what is around us propogated as ‘truth’, so that we do not ‘believe’, but that we seek to know for ourselves is our lot.

For we do see in human history as a mirror – ourselves as participants, witnesses; in our eyes ennobling noble causes and dissenting causes of ill will as in our knighthood and self righteous pursuit of the true world or the world as it should be in our eyes – but have we asked and do we now ask what our eyes are seeing, and why we proceed to see this phenomenality in such a way and fashion? If humanity is led like soldiers through the ruins of philosophical history and the failed social and scientific experiments therein at large what hope do we have of a truly liberated and ennobled collective class of beings? And therein lies the tale

of human history – a tale of withholding, disguising, and dressing up spiritual knowledge, tenets, wisdom, and methods so as to permit only the learned and the ‘chosen’ to their league and chambers. For how could all be admitted but for the social systems, the feudalisms and the slaveries, the caste systems and the underclasses – to be collapsed by the very nature of knowledge and revelation?

Here, we have technologies of today such as the internet, wherein ancient manuscripts from seers in India, Greece, and other such civilizations can be accessed immediately and perused (just as much as other forms of media can be indulged) – creating not only a global network of accessible communication even now subject to various forms of suppression and repression by states and corporate interests, but a global library composed of such informations and wisdom schools that were hitherto unaccessible and even untranslated for hundreds if not thousands of years. This library, and the open nature of it, is essential for the rapid and exponential growth of the human collective consciousness. No longer can we depend on, nor could we ever, depend on institutions of knowledge and power to provide equal access and opportunity to these texts, nor to privilege the texts that seek to serve humanity so absolutely that they, perpetually, give a cosmology of liberation unto that which is forever and always also themselves. So it is that an education toward spiritual liberation – an education regarding such philosophers as Sri Aurobindo, Nietzsche, Herclitus, and Abhinavagupta, becomes a global necessity – an education which is focused around the cultivation of the critical faculty, the faculty of questioning and insurrecting the root of systems, symbols, texts, meanings, beliefs, and reasons hitherto taken to be totem and truth.

For we must press on past the issues which we perceive to be of our time and move into the issues of all time as themselves a cosmology of perpetual questioning as an ethic; as an interconnectedness, as a wonder which is neverceasing and thus a wonder which imbues the entirety of the world and the ways of seeing with its teleology. The ethics of

wonder is thus: a teleology of inquiry and questioning that is its own end; as such a knowledge that has relinquished the aspect or desire of and for ‘true knowing’ and has instead come into a greater knowing and knowledge as an embodied life process of receiving wisdom as existence and experience of existence. As such, we return to the level plane of inquiry propounded by Socrates; itself the motto of the Socratic Method as paradox: ‘I know that I know nothing’, or perhaps, succinctly in the sense that Adi Shankara speaks it: ‘I am [Self], I am [pure Awareness]’.

This kind of humility of knowledge (and ‘lack of knowledge’) is itself the wellspring and gravitas of life as the zero point of becoming a child – even as one so learned in the worldly sense as a master painter or an academic or a scientist – steps back from this systematic knowledge process and returns and retrieves to wonder as the very state of being informing and summoning this process of being-thinking- knowing as itself a whole teleology of cosmic beingness and Oneness wherein the gear teleologies of inner circles and interlinking clockworks of man move and find relative. For that the highest knowledges of man not only make space for wonder but imbue the entire life-process with wonder is the sign of the highest human regard for life and as such these knowledges are to be taught and treasured as pathways to and from the Infinite – as guiding lights wherein the aspirant and the student may find similarities and starting points in inducing and conducting their own methodology as a road to Rome, a journey, a pilgrimage of one’s own heart, to one’s own hearth.

As such, the necessity of a high grade framework of philosophical values is thus: that all life proceeds from this place of higher knowing; that we must push our ceilings of God ever higher and ever farther to experience the infinite in more profound and grounded ways as in a life ethic and life practice which forever learns to include more, let more in, and accept more of what life as wisdom-teacher has to offer. This is the height of human knowledge and learning, and it is, and must continue to be, in ever more profound

and variant ways, accessible and available to all who come. This is the sign of a prosperous and flourishing society: one in which the very philosophies which found it at a metaphysical level are forever being insurrected, questioned, and inquired into at the root of their supposed ‘being’ and ‘truth’. And we may ask ourselves if we have ever seen such a thing in true fruition in the course of human history thusfar.

For when we examine the direction and pathways of human culture and history it is ourselves that we are examining; furthermore, our notions of how space and time function to ‘produce’ or ‘birth’ paradigms of information, interrelatedness, and existence as perceived by large quantities of human beings at any given point in space and time, and over space and time. For that which changes is our openness to that which at this interstice we may not yet truly perceive, but in the next flashing, collapsing, revelation – may come to light. It is this attitude toward a philosophy of openness and inclusion which is itself the callsign and bright light of knowledge as a practical method applied to life as in practice: a way of being, seeing, and thinking which is welcoming-expansive.

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THE OCCLUSION OF HUMAN HISTORY AND THE HUMAN BRAIN

This question has come about in my study of Heraclitus and previously the study of world myths and cosmologies dating back to the earliest known cosmological instances at this point in human history (the year 2021). That not only is it known to our scientists now that human beings use only a portion of the brain but that we only have access to a portion of our own ancestry as in the history of the development of humanity and the consciousness we know today as ‘the human being’ collective leaves us here – that in the sense of revelation and enlightenment, regardless of the efforts and surrenders of spiritual luminaries and those whose lives work with knowledge – we are deeply occluded, ourselves, by our own hidden and forgotten past as in a past that is not remembered ‘consciously’; yet rather is remembered in the sense of being-embodied as in the particular makeup of our very beings and essences and souls – that not only are our bodies influenced by thousands of years of fragmented histories (elucidated in the very presence today of Heraclitus’ manuscripts and fragments), but as are our minds and our very souls as essential compositions (and composed by that very same essence) of the entirety of human history, restructured, reorganized, reincorporated, resurrected.

Now that we have accepted and understood the theories of reincarnation as summoned by a great number of spiritual traditions including the rememberment of Dionysus and Osiris, we are still in the dark – in the dark in such a way as that we are being guided by that very spiritual intuition as in Wisdom which ever-still indoctrinates us and returns us to the spiritual traditions of old as in the life-practices of our ancestors – many of whom (and their entire paradigms and greater lineages) are lost to us as to conscious memory. In this sense we approach knowledge differently – we acknowledge that we are surrendered to a massive historical process which is as an unfolding over aeons as a

transformation of consciousness as a perpetual ‘un- occulting’ of the eclipse of the soul – rather in the sense of receiving information from the soul as it passes over the body of consciousness; thus occluding it and transmitting wisdom akin to the process of gradually opening or expanding a door – a revelation which too expands the mind and the neural pathways of the being as to increased presence as in being with and within itself as becoming- consciously aware of where it stands and as that which it stands in a glacial space and time. In this sense that what we are discussing here is as an incorporation of ‘occult knowledge’ as resident in the organism itself into awareness as in a recovering of ancient histories and ‘dormant’, ‘latent’ or ‘hitherto unaccessed or forgotten’ aspects of the embodied and embodying consciousness as being-human. We might call this expansiveness or expandingness ‘evolution’.

In the sense that it is ‘lost’ is that it is returned in the seeking as in a greater recovering, a deeper unfoldment. It is that in this ‘loss’, there is, perpetually, the potential for exponential gain as in a remembrance of the ‘lost’ function which includes this moment as a concentration, a focus, an awareness. This is what might be called ‘healing’ as a process-movement.

THE CHILD; THE FREEDOM OF NO-KNOWLEDGE

The return of the child as with Nietzsche’s Ubermensch is in actuality not a return but rather an arrival of the child for the first time as in the birth of Christ: that the return-birth of the child is achieved vis-à-vis the journey into knowledge and understanding as in the study of one’s own history, one’s own psyche; as such, the entirety of the human history-psyche as the development of consciousness over and throughout time. This study is itself, fundamentally, a study of the liberation of consciousness vis-à-vis the understanding of the movement of consciousness, rather practically, through a series of perceptibly time-bound realities which change by way of revelations or uncoverings accomplished at the highest level of contemplation at the time therein: being by philosophers, scientists, mystics, poets, and so forth. That these uncoverings do occur is to say that they occur at the realm of the physical; to say that they are uncoverings is to say that they are revelations to and by way of the human-embodying consciousness as to the nature of consciousness itself as the essence of that which is, being the Ultimate Reality – whether or not that reality is partially or impartially observed by said embodying- consciousness. Thus, it seeks to know itself as in an eternity in an hour.

So that we recall the child is that the archetype of the child is deepened in such a way as to understand the movement of consciousness through the world as being fundamentally at play with itself as in revelations and uncoverings as a sort of hide-and-seek game of the universe wherein the beliefs of the ‘lower’ form are burned away at the turning of the ‘higher’ form – similar to the awe-inspiring-inspiriting revelation of the eclipse to the eyes and hearts of men; similar again to the turning of day and night and the changing of the seasons. So that these ‘lower’ and ‘higher’ forms as spheres themselves of consciousness, moving and embodying consciousness-as-being-in-life(end) at different densities, seeks to know and shows itself by way of and

through death as relational contact – the ingestion, digestion, and expelling of the lower form as in a consumption of itself ouroboratically in a spiralling fashion.

The child, in observation of this game, returns to Temple Artemis to throw dice with the children; the child, in observation of this game, returns to play absolutely and without authority, without policing, without any sort of delimiting conceptual factor at work. So in the life of the ‘first’ child there is an archetypal parental figure to delimit the game and to draw the ‘nature’ of reality as the limits of the sphere of man and mankind as it stands as in place and time – the rules, traditions, and customs of the dominant society and structure of mass-life at large. So in the life of the ‘second’ child (or the true child), the very possibility of the parental-archetypal figure is abolished in the name of the inheritance of the universe as Infinite-Creational movement – wherein and whereas the boundary and borders of play are always already artificial as in being-self imposed. That it is that one believes; furthermore, what one believes one ‘knows’ to be reality – this is what composes the boundaries, borders, gates, and separations of Infinite play playing within itself. For it is that this is the work of the journey through that Saturnine, time-bound figure of ‘reality’ as in perceptible, perceptual – that figure that is a figure of a thousand years being birthed to describe and detail an existence equally bound by man’s perception: a figure that is freed in the Promethean exchange by Chiron – the wound that is the wound of fear in face of the Infinite, fear in the face of the Changing Changeless; the subsequent establishment and creation of civilization-societies as, themselves, borders, bounds, strictures, structures and laws (religios) to constrict and construct ‘life’ in a safe, protected, preserve-manner.

So that the free-play gladly risks death – for it knows death to be the door to yet another freedom, yet another expansion.

PRIMORDIAL RESIDENCE: THE DOMAIN OF CONSCIOUSNESS

For that Freud said that there is the personal consciousness, and Jung’s modification that there is the background of the collective consciousness we must, furthermore, ask: where does this consciousness live? Does it extend beyond human beings? What is the relevance of consciousness in everyday life?

If we follow with the Advaita and Gnostic traditions, we would say: consciousness is not only everything, but that it lives in and as the essence of all things and that, in this sense, it is eternally relevant, at the juncture of all things; timeless and simultaneously everchanging in form and representational ‘phenomenal’ appearance – as a face, or a mask, of reality as itself being the Ultimate Reality.

So that we call the primordial residence the domain of the consciousness we level the underworld and the overworld and heaven to the level-plane of consciousness as the heaven in all things; that which in human beings and particularly in the recent developments in human life and consciousness over the past one hundred years, may reflect upon itself and thus hypercognitively, or metacognitively, observe itself as in motion and action. From the earliest physical-metaphysical laws of Heraclitus and Empedocles in the observation of the prime elements as in fire and water and the discourses on prima materia as in the soul throughout philosophical, alchemical, and world scientific literatures – the domain or primordial residence of consciousness as in the quintessence or aspect-element of the soul-spirit as embodiment of light or embodiment of the fabric of the universe: the very particle or particular which is at once the whole and composite makes up the whole – has been a question of great value to high grade thought and contemplation.

That the domain of consciousness as the composition of all things is most immanently and immediately accessed as in

the embodiment of consciousness as in the human being is to say that the primordial residence of consciousness is within the body not only in the sense of a time bound ‘personal’ consciousness or a time bound ‘collective’ consciousness, but a primordial well of consciousness accessible vis-à-vis embodiment that is itself an analog and library of the entirety of consciousness itself and consciousness-based experiences: which is to say a library of the universe and as such, universal value and accessibility. As discussed in the essay above, that which is ‘lost’ cognitively in regards to a mass segment of human history as well as, itself, the mass cognitive ability in waking function (a mere fraction of the brain put to use) – is ‘found’ and gained exponentially in an insurrection or an archeological dig as in a levelling and revelling of the body as in a channeling into oneself as the earth or a journey into the underworld or depths as being ‘hell’ or the purgatory of consciousness where it waits like a seed in the soul, seed in the soil, waiting to rise upon the coming of spring from the dormancy of winter; the dormancy of death – up into new life, new archetypal significance; new paradigms of symbol and syzygy.

So that we call the planetary body ‘dormant’ is to say that it is not currently in aspect in conscious-awareness and as such is exerting a signature or frequency from ‘beyond’ or as being-in-shadow in regard to that which is in conscious- light. That it is dormant is to say that it is accruing archetypal significance as in a period of gestation or internal growth, as in incubation or the period of wombing, where it is being woven itself as in process of becoming. So it is in times when the moon is dark, Pluto is beyond our ‘field of vision’, and the unseen elements of our personal and collective consciousness and character move in the shadows; fly in the night of our minds, bodies, and eyes (Goya, The Sleep of Reason Produces Monsters). This is to say that the very significance and signification of the being-human is becoming conscious of its own gestation process; it is sufficient to say, has not yet even been born as itself as a child of its own volition – and when we say child of its own

volition, it is to say that it is a free child, a child at free play in a universe which it recognizes as itself and thus is at play in the conscious-awareness of the light of itself proceeding from and in all corners and directions as in an illumination of itself as Oneself.

However, this evolution of the human being is not sufficient when it comes to knowing consciousness for that which it is – as the significance of human knowledge begins and ends in the journey of Prometheus as a narrative of bondage and liberation. This is a consciousness game of being-human – but the game itself does not fully evisce the extent of consciousness and the powers of consciousness, but evisces them in the context of the human incarnation of consciousness. What little we know of consciousness amounts to this and that: the human perception, apperception, and sensory mechanisms through which we are screening the revelation of consciousness, both within and without as ourselves. For that we arrive at this point in history is that we arrive at all points in history – for today it is to say that we know nothing of the true nature of consciousness but how it applies to our own myth, focus, and locus as human beings engaging a temporal sphere known as our politics, our world building, our mythologies, our civilizations, our laws and structures, our relationships, our bodies, ‘ourselves’.

In aesthetic contemplation as in ecstasy we come to know consciousness differently as a divorce from the human experience as in a higher knowing that abolishes human structures and definitions as resident primarily in music: this is known to the philosopher Schopenhauer and the spiritual traditions of chanting and mantra. This is perhaps as close as the human species has become to consciousness itself as in the act of speaking or making revelatory the soul-spirit channel by way of expression of syllable and sound through the human-instrument of the mouth, mimicking and thus dancing-with the larger cosmic action of the word of god emerging from the collapsing and retarding matrix as in the birth of the ‘figure’ the produced thing, the pseudo-

masculine or son of light from the womb of zero, abyssality. There perhaps is a turn here in the sense of the word ‘divine’; ‘divine’ perhaps meaning stupid, or if not stupid fundamentally aligned with the absurd in the sense of a primary retardation of the perfect form of the vertex equilibrium; the breaking of a perfect geometry as in a structural-strictural collapse of the bond (ouroboratic?) producing an ‘escaping’ sense, an escaping syllable, a distortion, a sound, a work, a world, a word. So that we sense, in the word ‘divinity’, not just a sense of perfection or wholeness, but a, further, breaking of perfection and wholeness as in a becoming into a ‘dual’ being, or an excess of being, or another being as a reproductive expulsion of energy as in a ruination or a pouring over or an overflowing. That this is also the human impulse or drive to speech, expression, gesticulation beyond the cry for survival: but the cry for recognition, understanding, reunification as in the other.

That the primordial residence of consciousness is itself so dense that it is like the neutron star is to say that the primordial residence of consciousness is in that which is beyond death; even beyond total abnegation, or in the place beyond liberation and bondage, birth and death. It is to say that it resides in the cosmic sleep, or in the dream of the universe as in the imaginal property and imaginal quality of the universe itself as Creative Potential awaiting the frictional distortion of movement, applied force, physical action, sound, frequency, vibration, contact – to awaken the creative potential and power within as that which is applied, again, relationally as in an exchange of energy between that which it is and that which it is differently: this is to say that the dormant nature of consciousness is itself that which inhabits, contructs, and embellishes ‘the breach’, or the chiasm, of spirit and flesh, of darkness and light, of knowledge and ignorance, of ‘good’ and ‘evil’, of low density and high density – that it is itself the field of information and the universal mind in and of which information and speech is founded – wherein it stands, like air.

In this sense, it is infinitely accessible and without time; furthermore, is the storehouse of such human genetic and universal genetic information that can be accessed at each and every moment as the Originary Moment by way of a standing with consciousness in such a fashion as to disembellish the language of the time and the language of the space in order to find the true language that is beyond even the conception and conscription of ‘the human being’ into a pure, deep, rooted, fixed, and absolute embodiment as being at the crossroads of flesh and spirit, time and space, darkness and light, and thus standing at and in the breach as receiving the chiasm of consciousness as the word of god – transmitted clearly through the disembellished body as a coherent signal/syzygy of presumed opposites or distances as a ‘spooky action’, or an interdimensional movement/communique through which such knowledges and informations can be retrieved seemingly without ‘rationality’ without ‘material reality or possibility’ as a ‘miracle’ or else as a deep interconnectedness with the web or matrix of consciousness as the womb of all creation: here being the ‘cave’ where Jesus is resurrected or else the tomb of Lazarus – where the well of the world soul and universal spirit finds primordial residence. It is in this way that the deepest and truest knowledges are pulled, precisely (as it would appear) ‘out of thin air’; as such, stand with Abhinavagupta’s maxim introduced at the outset of this text:

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