Seeing Through the Eyes of God

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VOLUME XI: SEEING THROUGH THE EYES OF GOD

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At the cradle of each religion there is the direct experience of some other reality which we call the transpersonal experience. – Stanislav Grof

Bohm via Grof: [Science] is not telling you anything about the universe… Grof: We are fooling ourselves thinking that sciences are studying the material universe… the astronomy is a science of human experiences of what we call ‘stars’.

Awakened mind is like empty space. The highest meditation has nothing to do with concepts or focused attention. One’s own nature is unwavering and uncontrived. The mind of a holy person abides thus in suchness. Buddhahood is unique, free of all representation. View is unique, free of the limits of concepts or focused attention. Conduct is unique, free of the limits of effort or achievement. Fruition is unique, free of the limits of renunciation or attachment. – Shri Singha

I think the difficulty is this fragmentation. All thought is broken up into bits. Like this nation, this country, this industry, this profession, and so on… And they can’t meet. Wholeness is a kind of attitude or approach to the whole of life. If we can have a coherent approach to reality then reality will respond coherently to us. – David Bohm

Śakti is also the vibration or the throb of the 'I', holding within itself or visioning within itself the world of objects. It is mentioned in the texts of this school that when Sakti opens herself out (unmişati), the universe comes into existence and when She closes herself up (nimişati), the universe disappears as a manifestation. Reality, according to Trika school of Philosophy, is Cit or Parāsaṁvid, which is Śakti or Parā Vāc… this first creative pulsation, the first vibration in the calm eternal void is Vāc, the Omkāra – the Super Sonic sound AUM. This creative vibration of Sakti, the Nāda or supersonic sound AUM is also known as Parā Vāc. - Avvya Bhattacharya

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Invalidation charges the thing you don’t prefer because it’s a negative energy.

Imagine… there is a big spring on the wall and you push against that spring. All you are doing is building up energy in that spring by denying it and pushing away, so at some point that energy is going to build up so much, so powerfully, that it’s going to pop back at you. It has no choice, it has nowhere to go.

If you simply validate everything, then the springs just sit there… (and now you can say) “I’m just going to choose what I prefer…”

                      – Bashar

There is no peace to be found in resistance. When we resist or fight against anything, we unwittingly remain in vibrational entanglement with the very thing we are fighting, and get more of it. Acceptance of what IS as what IS without judgement, while at the same time focusing our energy and attention to feeling into what we want instead is the state of ALLOWING. In allowing we are at odds with nothing, judging nothing, and so are in a state of perfect receptivity. “Resist not evil” – Jesus

                - Mwenda Mbaabu

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CONTENTS:

9. Notes on Consciousness

10. On Kundalini, Tantra, and the Embodiment of Consciousness

11. The Decadence of a Society Without a Pop-Cultural Symbolic Mythology of Existence

12. The Light of Consciousness Revelated as a ‘Development’ of Consciousness

13. The Social, The Self, The Sexual

14. The World-Forms of ‘Temporary Things’ and Sexual Intercoursing as in the Consciousness-Spirit and the Body

15. Teleologically Hermetically Sealed as in The One Cause

16. The Flickering of ‘Existence’

17. Epistemological Difference: Seers and the ‘Hard’ Sciences

18. Spiritual Experience and ‘The Burden of Proof’

19. A Change in Education: Youth-Channeling of the Inner Being as a Cultivation of Knowledge and Wisdom as an Inner Listening

20. Proofing the Seer-Principle, Absolute Reality and the Wisdom of (The) Living-Breathing-Being

21. Understanding the ‘Animal’: Sense-Body Mechanism

22. Quantum Linguistics of Being-Becoming

23. Noetics

24. Narrative Devices

25. Hierarchies of Existence, Frequencies of Consciousness

26. The Doors of Perception

27. Notes

28. The Eastern and Western Hemispheres of The Mind

29. A Vision

30. The Inner Sense

31. Messiah: The One Who Sees

32. Quantum Linguistic Theory of the Universe as in Speaking-Now

33. Atomization: The Shattering of the Psyche, Total Objectivity

34. Universe Theory

35. The Goddess Who Beckons

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36. The Insanity Unto Revelation

37. The Struggle for Power Among Organisms: the Ouroboratic ‘Teleology’ of the Universe

38. Repression of Sexual Creative Life Force Energy as the Civilizational Paradigm and Order

39. The Death Drive

40. The Human Game of ‘Romantic’ Slavery

41. Biological Drama: The Underpinnings of the Absurd; the Constitution of ‘the Human World’

42. Biological ‘Logos’

43. Worldly Coercions

44. Gender Roles and Slavery

45. ‘Love’ as a Mechanism for Social Control

46. Energetic Enslavement Into, as, and Through ‘The Object’

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NOTES ON CONSCIOUSNESS

I. The brain is only a receiver; consciousness is the one that must operate the brain accordingly.

II. Gaze singularly into the end of the universe and in light of that inner vision change the course of history.

III. See all things around you as already ground down to much greater than dust; the world soul that runs through them, animating their flickering appearance ‘in time’. In this way you will know the true meaning of ‘consciousness’; furthermore, ‘collective consciousness’.

IV. What is the mind’s eye trained to see? In that the mind’s eye is trained to see it is that it is trained with singular focus on the Absolute; thus, able to see with consistent, coherent regularity through the ‘dross’ that is the illusory world, or the world of ‘Maya’.

V. In that it sees through the world of ‘Maya’ is that it sees the world of Maya as in essence composed of the world soul essence – the quintessence, the fabric of the universe as in the god particle as in the vertex equilibrium pulsing.

VI. It is that the mind’s eye itself is composed of that very fabric-material and is equidistant from it in the sense that the mind’s eye is able to fixate itself upon it; thus, meta-cognitively contemplate the Infinite as it unfolds in various Maya-forms and figurations.

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VII. So that when the maths and physics of the world are so often discussed, they are so often discussed in the state of ‘forgetting’ that which composes the physical state of the universe: the metaphysical Creative-conditional which is the fabric of creation itself imbued equidistant within all things.

VIII. This is where the strange exception of the mind’s eye comes into play: that it is the substance most like Creation – that it is the most malleable, most imaginative and imagining, the most unfixed and unmoored substance. That it is not a subject of gravity, nor is it as a subject of ‘age’ – but that it may be made subject to the gravity of ages by way of an unthought, a disuse of the mind’s eye as in being trained by consciousness to operate in alignment with consciousness.

IX. This is what is meant when I say: ‘direct one’s attention at all times to the Infinite – the first cause and the final cause as in the birth and death of the universe, the birth and death of the Absolute Star; the explosion which is also a creative implosion of new possibility within the utter destruction of that which was previously considered ‘form’ and ‘formative’. So that we know the true nature of creative energy and force to be absolutely process; furthermore, subject to the explosive, destructive change of total cataclysm, or apocalypse of being.

X. For when one’s attention is at all times fixed upon the Infinite, ethics and virtue arise naturally from this contemplation.

XI. Such a contemplation shatters man’s self- concept; in contemplation of the Infinite, man

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    becomes enmeshed so thoroughly with the
    Infinite that he can no longer be called merely,
    ‘man’.

XII. For the mind’s eye is the transformative place, instinct, and impulse which lies directly as in without separation within Creation itself as Creation itself – this is to say that the mind’s eye is a portal-place to and through Divine Creation, herself.

XIII. So that man lives in the mind’s eye he abides the fundamental nature of Creation, herself, and as such resides in a receptive mode to Creation – all the while fixed upon her essence as the formative and affirmative ‘yes’ of Creation as that which is becoming from the intermeshed and intermixed explosion/implosion of the creative and destructive impulse unfolding over massive time – which is to say the birth and death of the universe as a simultaneous event, dance, and outcrying of Being-Becoming Itself.

XIV. When the mind’s eye is consistently trained upon the Infinite, it is trained like a muscle or a language: that it is regularly exercised in such a sense and a way as to continually return its attention from the ‘products’ or phenomena of Maya to the source-root of Maya herself, the end and beginning of the universe as in a(n) pulse.

XV. So that it is trained is that it is unlearned and unlearning; that the training of the mind’s eye culminates in a coherent, consistent recognition of the source of Maya within the Maya- projection-formulation: this is to say the essence within the apparence of the essence – that man consistently observes and views the source as

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    apparent and appearing as the stranger, the
    disguised figure, the outsider, the shadowy
    figure, the perceived threat, the perceived lover,
    the perceived ‘dormancy’ of a rock, the
    perceived nature of a cat.

XVI. So that the mind’s eye is trained to observe the world as a projection of the Self, therein the mind’s eye in turn trains the senses to interact with and respond to the impulses and expulses as in engagement with ‘the world’ as equidistant and equal to Oneself as in, equally, Maya- projections of the Divine Essence as in Source of Creation. It is in this way that one is ‘seeing through the eyes of God’, in the sense that one is always observing God as God indistinguishably. That these Maya-projections return from the realm of fear and death and birth and rebirth and reside firmly in the Source Energy which is projecting them as in a pulsing, flashing, shuddering, implosion of fire, explosion, and so forth.

XVII. So it is in this way that we are describing an explosion-implosion of light, and attempting to ascribe attributes, definitions, figurations, structures, and conceptual notions to this event of explosion-implosion of light. This is mankind’s insanity and pure state of play as in a forgetting of the nature of Oneself.

XVIII. So that the physical world is a world of, in the ultimate of the Absolute Reality as a birth and death of implosion-explosion, a temporal and temporary world of ‘laws’ and ‘reasons’ perceptibly ‘observed’ by mankind and thus taken on by mankind as his own strictures of life-reason and life-law. So it is that the ‘reality’ of mankind’s societies and civilizations is composed – as a science of fragmentary

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   observation of a perennially new acquired sense
   and sensibility which is then incorporated into
   the collective reasoning-body of consciousness
   as that which is ‘known’ and ‘assured in its
   knowing’. The rise and fall of empires is
   predicated upon this acquiring and subsequent
   debasement of ‘knowledge’ by new states of
   consciousness spoken to by Abhinavagupta as in
   ‘the abstractions of high-grade metaphysics
   [are] based on spiritual experience and derive
   their whole value from the experiences they
   symbolize’. This form of direct engagement and
   experience as in the contemplation of the
   metaphysical as in the reception of the pure
   state of creation vis-à-vis the mind’s eye in
   communion with the Stated-Place of Creation
   herself as receptive body is to be drawn
   absolutely into Oneself and become the very
   knowledge wherein one speaks. This is the true
   and eternal knowledge and inheritance of
   mankind – a knowledge that is acquired by way
   of the instrument of God, God’s eyes.

XIX. So that the senses of man are God’s eyes ‘dormant’ with the dross of ages, worldly perceptions (mis-apperceptions) accumulated and distributed and maintained as ‘knowledge’ and the books and pamphlets and system- structures maintained, curated, and combed known as ‘man’s world’ and ‘the limits of man’s reality’. These ‘realities’ and ‘knowledges’, however, are merely beliefs conscripted to and calcified as ‘the benefit of mankind’.

XX. For each sovereign born being-human has this innate capability and capacity to commune with the infinite – as Abhinavagupta says: ‘O MY DEVOTEES! ON THIS PATH OF SUPREME BHAIRAVA, WHOEVER HAS TAKEN A STEP WITH PURE DESIRE, NO

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    MATTER IF THAT DESIRE IS SLOW OR
    INTENSE; IT DOES NOT MATTER IF HE
    IS A BRAHMIN, IF HE IS A SWEEPER, IF
    HE IS AN OUTCAST, OR IF HE IS
    ANYBODY; HE BECOMES ONE WITH
    PARA-BHAIRAVA.’

XXI. Each being-human, therein, is gifted by way of Divine Creation with the sense-gifts (and extra- sense gifts, such as the mind’s eye) in order to commune with the source of his very own being, herself as in the vertex equilibrium, the opening from whence he slips ‘into being’. This very slip, of course, is the beginning and end of Maya.

XXII. So it is that in such realization, ‘worldly impediments’ such as blindness or deafness are not impediments, but rather advancements of one’s ‘seeing through God’s eyes’ to silence, stillness, and night.

XXIII. So that man becomes blind, deaf, and dumb to the world is that he becomes trained to and through the ways of the Infinite in such a sense that Maya no longer appears to him but as a play of Creation fundamentally without shape, form, or differentiation but as in a play of shapes, forms, and ‘differentiations’. So that Creation is like a child playing with figures and composing scenes for them to act within, attaching and detaching various ‘limbs’ and ‘relations’. So that this play enlightens the child to its own nature.

XXIV. So, therein, do proceed human relations.

XXV. Thus, the play of ‘(worldly) knowledge’ is a play toward the enlightenment of such intimate

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   knowledge as I speak of above. Such intimate
   knowledge is the destroyer of worlds.

ON KUNDALINI, TANTRA, AND THE EMBODIMENT OF CONSCIOUSNESS

That the ‘thread’ is ‘coiled up’ is that the DNA in all of the cells of man must be awakened in each moment (as the Originary Moment) through conscious embodiment; direction of the consciousness down and in through the crown and entirety of the nerve centres of man’s body ‘awakening’ his energy centres and up and out in all directions from the root of his being as in entwinement with the cosmos; each nerve centre becoming the locus of consciousness as in a centre of an for Creation consciously embodied, felt, witnessed, and become-through. So it is that the embodiment is an ecstatic entwinement and ‘making-love’ of the spirit and the flesh, the masculine and the feminine. The soul receieves the spirit; the spirit receives the soul.

This is the task of awakening the mind, body, and soul as a task of awareness: as a breathing in-to presence, as a breath taken as a nourishment of the unknown becoming, a breathing out-to peace, as a breath released as a surrender, a release to the unknown becoming. Between these breaths is the door. That this breath, itself, is nutriments of the nerve centres and energy centres of the being-body and the cosmic body at one and at once; as such, an awakening of life force energy as an activation through them, a channel of energetic movement which too compels them to unwinding. So it is that Zeus’ lightning comes down and animates the flesh – so that Zeus’ lightning itself is consciousness; that it is received in the wooden bowl of the soul.

It is seen in physics: the water mill, the wind turbine, the wheel – energetic hubs through which propelled by the engine of the element: fire, air, water, earth, soulspirit – are moved themselves and too move information, life-product and life-process through them. The spirit is moved through man; circulated throughout the chambers of his body by way of these energetic centres.

The movement of the kundalini up the spine is mutually symbolic of a wavelength: moving from the short lengths-breaths of fear (root without coming or going, hell), to the long lengths-breaths of coherence

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(rootedness in having travelled through the levels and circles of hell and thus having come to know by way of experience the ecstasy of spiritual communion and having ‘come back’ to the village, like Nietzsche’s Zarathustra). [Coming to know peace], coming to know ‘pain’, ‘fear’, ‘love’, and the face of the universe. This ‘return’ to the village (or return of the king or the prodigal son), is a return to the root chakra as in a rootedness of consciousness in the vessel of the body as in an awareness of Oneself as consciousness. It is the enthronement of the Buddha. This is the wedding of the spirit and the flesh within the soul; a wedding without attachments, without fear of separation. They are at one and immortal, without time and space in the experience of the breath: the breath which is the primordial moment as the expansion and contraction of the universe as implosion and explosion – as in a mutual contemplation without thought or images as in immanent contemplation as in union with the creation and destruction of the universe as an event unfolding as and ad infinitum as the Becoming of Being(s) [and its figurations and flames]. So it is that the mustard seed of the soul sprouts nerve channels of lightning; like a tree it blooms in the light of spiritude. So it is that the tree bears fruit with its sacred sign of the seed-soul encoded within it. This is the transformation of consciousness and its return unto itself, changed.

The journey through the ‘temptations’: Christ and Buddha – temptations being of the ‘animal’ body (‘lust’, ‘desire’, ‘carnality’, ‘consumption’), the ‘social’ body (‘morals’, ‘laws’, ‘exiles’). These ‘temptations’ are ‘outer’ reflections of the inner planets, or energetic centres of the being-human, through which one proceeds through the movement of the animal, the ‘human’, the divine. That one observes these reflections in the outer world is true observation of the inner condition as in a place of separation, divisive and divided by the illusory, always conditional apparance of the dual. This is how we come to know and distinguish ‘the devil’, or Maya, or the principle or property of illusion: by the conditionality of its ‘appearance’. That all of these scales as energetic centres are open and available without attachment is liberation. That I can participate in my animal nature, my ‘human’ nature, and my divine nature without being attached to any of them (in my contemplation of the Infinite; in my acknowledgement of myself and all things in

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and as the Oneself) is liberation beyond the concepts of bondage and liberation. That I reside in the heart-space is that I reside in place the fourth: embodied visionary action regarding manifestation and ‘drawing down’ of the spirit into the flesh as being-human, being-seer. That I root the spirit in the action and transmutation of the soul as an inner alchemy. It is my access to myself as in Self-knowledge; the divine play of the Aware Child in the fields of the divine. Thus I transform myself and all things as in a way of seeing, as in a seeing through the eyes of God.

A-U-M: Speaking sound of the universe. To sing is to return to alignment by way of a processing of the scales as in a sounding of the illusionary energetic ‘blockage’ made all to real by way of (mis-)apperception of ‘reality’; a forgetting of the Absolute Reality. The image of shiva is as in the symbol of the sound, the sustaining breath of the soul. Creation, Preservation, Destruction. It is simultaneous: the manifestation and the cause, the image and the gestural breath which paints the symbolic truth. Thus, it cannot be said that there is a symbolic chain, nor a differentiation of meaning but being in light of Being as in an embodied beingness reflective of the state in which being resides in relation to itself (conflict, strife, separation, union, dissolution, transfiguration). The perceived separation is a projection, a forgetting of consciousness of Self. Hence- forth-comes ‘duality’, or an ‘impact’, a ‘friction’ of sound.

Then: to sing in light of the Absolute Reality; to continue to sing and dance in light of the Absolute Reality as in a movement of living as in awareness as praxis. So that before each word or name or ‘sight’ would be the prefix God- ; for that each word itself or name or form is itself an angel-form as an emanation of and from Source-Creation as a vision which is itself a direction, a frequency, a symbolization of an energetic position, stance, or ‘movement’ within and as the whole – so it is that the world is itself Being-as-mythos-at- play. Through the myth of human existence the human being is told the truth of its existence to itself as in a revelation of the Absolute Reality as itself. That war

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revelates the illusion of separation; that the lovers revelate the illusion of separation; that consumption revelates the illusion of separation – that what burns in the furnace of the world is the very substance of the world itself; that the fire as brilliant, simultaneous creativity and destruction is its essential nature. So that the act of living acquires an immediate and simultaneously mythological hue as in a teleological extension as in synthesis of beginning and ending as in Creation of the Universe immanently and simultaneously as a Destruction of the Universe in the breath that sustains Creation – the enspiriting breath between archetypal worlds of Being, Becoming, and Blackness.

That the fire is Self-maintained as it creates and destroys itself is the balance of Nature as Being-in-flux as The Change That Is, Itself, Changeless in that function. So we describe the engine that is engulfed in flames. At the root of the engine we have the god particle as the essence of soul, the fiftessence, the world soul that is incarnate (and incarnation itself) in each flame and form. Its very figuration is ground down and burned as the body-effigy; the essence of itself in the ashes and rises again in the smoke. To say that the universe is Self-contained is to evoke the alchemist’s container, or vessel, in which he conducts his experiments of purgation and purification. This is his body; his body moves as and with the universe-action. This is embodied consciousness. The aspirant ‘frees’ consciousness to move through the chamber-rooms of the body-vessel as it must without attachment or forgetting of the Ultimate; thus, experiences life as the Universal Whole Embodied. This is to say he is at one and at once with and as God indistinguishably.

Thus the Buddha returns, like Zarathustra, to restore boons.

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THE DECADENCE OF A SOCIETY WITHOUT A POP-CULTURAL SYMBOLIC MYTHOLOGY OF EXISTENCE

‘The world as we experience it is a world of the first three chakras: ignorance, lust, and malice.’ – Joseph Campbell, Mythos 2.5

The decadence of such a society is a culture of being- without God as in a revelry in Maya and reverence for Maya without acknowledgement of the source of Maya – or a decadence which is precisely the decadence of a lack of regular attention and devotion to the spiritual path being the metaphysical condition of existence. This is to say: it is an ignorance as in a lack of attention to the process of Creation.

The decadence of such a society is a reverence and deification of images and icons, images and icons divorced by way of an overly sophisticated (decadent) symbolic movement which has long distanced itself from the origin of the Word being from the mouth of God. These images and icons are ‘productions’, conjectured as materialized things, wherein a contemplative society recognizes and revelates these ‘materialized’ things as apparitions as in a ceaseless flow of Creation as in the rise and fall of Creation, Preservation, Destruction. A decadent society refuses its own death in the name of the ideal of ‘life forever’. A contemplative society revels in death so much as it equally revels in the seasons of life – for death is a transformative agent.

This symbolic chain, so stretched out and prolonged, has lost spiritual connexion as being one with the Word; being one with Creation; has instead become so prolonged as in kept-alive that it worships itself alone as in self pleasure, the gratuity of the senses; the accumulation of worldly desires, things, and symbols of worldly status and value. This is to say that it is of ‘zombie-nature’, or kept alive as being on life

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support, or held up by traditions and doctrines which, by now, should have undergone several cycles of life, death, and rebirth in changed form. That the society is desperate to uphold stagnant values, norms, dreams, and desires – is symbolic of a decadent society.

So it is in this divorce from natural cycles of existence and absistence of conceived ‘realities’ of man that the ‘world’ is born as a temple of moneychangers; furthermore, a ‘world’ full of individuals in search of ego-self satisfaction at the cost of any and all ‘other’ things and beings to achieve this self satisfied goal. That the ego-self in such societies exists to be gratified and that the search for immortality of the individual is revered is manifest example of a culture of life at all costs – including the death of others wherein such a death should be undertaken oneself as an inner spiritual journey of contemplation of one’s own existence and self- nature (as in the turn to war in a state of perceived opposition between / separation of Self/world). This perceived opposition is often directly symptom of the refusal to die to oneself in the current form and be reborn in the ‘next’, or to a larger, more expansive, more inclusive notion of Oneself. The physical function of death is a similar process – wherein the consciousness changes form as in a shedding of the flesh-body as a growing-changing.

That this ‘culture’ of deathlessness is a culture of decadent empires, which is to say empires which have been ‘born’ and ‘maintained’ and refuse death because they cannot take the spoils of their time with them. The very nature and paradox of such cultures of deathlessness is that they understand that they cannot take the garments of this world with them as they are forced to strip them off, and yet they refuse to turn towards a spiritual death which would bring richer, more significant, more ‘full’ as in a connexion between the materializations and the spiritualizations. That they refuse to turn toward this death is that they fear the unknown. This, too, we can say is a culture of decadent men – as in a psychic condition and the maintenance of this condition at a paramount: at the very cost of bringing about

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one’s own death! So it is that we come into a world of ‘art for art’s sake’, ‘pleasure for pleasure’s sake’, and the revulsion of and away from death, trial, suffering, displeasure, and dischord as ‘moon’ aspects of life. Therein, the sun rules and rules exclusively, as in the maxim: ‘The sun never sets on the British Empire’.

A culture of spiritual-symbolic mythology of existence is an aligned culture wherein the alphabet and symbols and words have a spiritual reverence and reference; that the lexicon of the society at large is in reverence and reference to the metaphysical-mythological metaphor of the creation of the universe at large in and as the society – the very metaphor and myth which upholds the society and affirms and informs the entirety of its ideals and ideas as an ethics of existence directly from and as contemplation of the Infinite. So it is that in such a society, the texts, musics, and visual arts are made in reverence and reference to and with these foundational mythologies: that which supplements them, adds to the contemplation of the Infinite as in discourse with them (and the world myths of all time and space), and advances them as in a challenging of the primary assumptions and presumptions of times ancient and modern. We can say, then, that such a culture might be described as psychologically whole, or being as in a seamless flow of meaning to and from various manifestations and modes of expression: all of which recognize, contemplate, and give reverence to the very metaphysical process of Creation which ‘births’ them within her womb as projections of consciousness. In such a contemplative society, then, the very concept of ‘the individual’ is not differentiated or differentiable from the very collective consciousness or the world soul which it ineffably is and returns to, even as it ‘appears’ manifest, birthed, and maintained as a figure, spectre, person, or thing. In this way, the spiritualization is the materialization of the consciousness as the mode of the being-in-question. Such a network of inquiry is the foundation of a contemplative society – and as such, a contemplative society births and propounds such riches (spiritual and material alike and at

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on(c)e), that it becomes (in the hands of generations of men who revel in these riches, forgetting their cause), at last, a decadent society; a crumbling one – a society and culture that has lost itself in the revelation and revelry of worldly riches; a society and culture that has forgotten the spiritual state of revelation; furthermore, one that has forgotten how, and why such a state is important to the health and integrity of society at large.

Without such a culture of contemplation, the mass of man is adrift in what can only be described as ‘meaningless’ worldly dross; that all worldly affairs therein acquire a simultaneous heaviness and weightlessness: heaviness in the burden that it is to carry them without cosmological or metaphysical compensation for the burdens of the everyday; weightlessness in the sense that the worldly affairs and values and ‘things’ therein are devoid of spiritual value and the very spirit-essence which is no longer being affirmed but actively denied by said decadent culture which is ‘cut ties’ with the Infinite as in being without devotion and reverence and contemplation. So it is that the Infinite surrounds and composes man from within and without and yet all he ‘sees’ is the weight of materiality; the weightlessness of the meaning(lessness) that surrounds him, encompasses him, and becomes him as the decadent society’s ‘history’, ‘values’, ‘knowledge’, ‘morals’, and ‘ethics’.

For such a society, the values and behaviors and actions of the beings therein are immediate and simultaneous reflections as in mutual manifestations of the cultural condition and situation at large – in that they behave socio- economically to receive the socio-economic rewards of and for cultural obedience and participation. So it is that these cultures develop: slowly over time as in actions without higher metaphysical ‘causes’; instead actions devoted solely to perceived material ‘gains’, status ‘gains’, and value ‘gains’ as in an economics of pseudo-pure materiality. This is what it is to be forgetting Creation as process and to become enconsced in, enraptured by, the apparence of the apparently ‘produced’ thing – as in the artwork of existence

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which becomes man’s ceiling of consciousness; his materialized iconographic god.

This is the absolute impoverishment and decadence of ‘everyday life’ as a lacking of spiritual virtue and contemplation as glorification and excess of material consumption – wherein the scales are so thoroughly tipped towards the gratification and excitation of the flesh that it appears as though the spiritual-metaphysical does not exist. This becomes such an extreme state and condition that the society and culture at large can do nothing else but perish under the weight of its own self-induced illusory inequality.

The entirety of said society is operated under and as this supposed condition: the system of laws, the system of religion, the system of education, and so forth. The foundational assumption is this:

In such a society and culture, the image is taken literally and not as a metaphor for or moving extension of the entire process of Creation. It is consumed as an image; thus consumed at the surface and consumed without contemplation – as an idol or an icon. So it is that words and symbols, letters and texts (particularly of the world mythological and esoteric) are taken at face value; the inner spiritual-metaphysical contents of their Creation are lost to this form of consciousness.

So that the entirety of the cultural life is turned away from spiritual contemplation (as in the sedimentary nature of expression as in metaphysical becoming as Oneself as Creation) and toward sensual gratification (as in the ‘reading’ of supposed surfaces and ‘things’ as materialized and ‘firm’) and jurisdiction is to say that it is a decadent society.

I.      The ‘sensed perception’ as ‘seeing’ without the eyes of
        God.

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II. The spiritual experience, vision, or revelation of Being as seeing the eyes of God as in an encounter with the essence of one’s true Self and soul. III. The ‘spiritualized senses’ as awakened doors or activated energetic centres (as being in light of knowledge of its own essence by way of spiritual insight) as seeing with the eyes of God.

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THE LIGHT OF CONSCIOUSNESS AS REVELATED AS A ‘DEVELOPMENT’ OF CONSCIOUSNESS

The light of consciousness is a light received by the instrument of consciousness composed of consciousness; this is to say that consciousness receives itself by the mechanism of its own making – the embodiment, vessel, or refractory/reflective glass of consciousness, itself. This might be called the meeting and entwinement of the spirit and soul, one disguised as ‘male’ or a ‘king’ or ‘female’ or a ‘beggar’. I use these terms only to distinguish the aspect of distinguishment as a polarity or perceived extremity of opposites as an encounter of perception – wherein and in fact they are in absolute union as manifestations or apparitions of consciousness themselves; Oneself, itself.

So it is that the light of consciousness is determined, or discerned by the vessel of consciousness as also itself but in this ‘judgement’ of the vessel as a fragmentary perception or partial knowledge is deemed ‘separate’, ‘different’, ‘distinguished’, even discernible. So it is that the very light of consciousness (mis-)apperceived – in any mode of perception, is yet a half knowledge or a half reflection which discerns the image of light or distorts it (as in a refraction) and thus takes the apparition to be the ‘reality’ of the light of consciousness itself.

This is precisely the paradox of consciousness witnessing itself unfolding and encountering itself as the face of God as the light of consciousness – for it stares itself in the face and declares itself to be separate, or different form and from the face of God as it were, subject approaching and facing by means of ‘perception’, the object in question or under inquiry, the very nature of Oneself manifest as divinity embodied in and as the vessel, itself.

So it is that the vessel perceives and thus creates a split vis-à- vis perception by the mechanism of perception itself, by ear, eye, mouth, touch, and other such form which is the

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conviction of the sense body in orientation toward ‘another’ sense body the sense or sensation of separation or difference, and subsequently, the repulsion and/or desire for unity as, ultimately, the same sublime impulse of relation to and with the ’unknown’ as another who/which is ultimately Oneself ‘in disguise’.

So it is that we discuss this manner in ‘evolutionary’ terms regarding the consciousness of the being-human and consciousness at large as in the encounter with itself, the very encounter with God-states and God-manifestations figures and forms as in a consciousness-process of unity with itself as in Oneself as in the Absolute Reality as all- Godliness, the pervasive and the singular spiritude-essence manifest in all things as all things. This is what we regard in gazing over the battlefield of human history; the bard-songs of human love; other such tales of great love and great loss and great realization – that there is a heroic and mythic journey of great redemptive value at work in the collective consciousness in and as the being-human consciousness of itself in the Becoming Awareness of that which it, fundamentally and Absolutely, is, as the journey and process of self-realization by way of and through works with Creation. So that we call these human lives works with Creation is that they work through and with Creation to realize themselves as Creation.

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It is not a question of whether or not one believes in god but rather how one holds the image of god in the minds eye. Dead, nonexistent, are also images of god. This image of god in the mind’s eye is the ‘ceiling’ of consciousness; rather, the cultural limit of the mind’s eye in and as contemplation of itself-essence. It is the creative potential and creative definition of the being itself; furthermore, the creative source of the being itself as conjured, conjectured, image- ined, and enacted by the being-conscious of itself as in itself- image-ing. God, in this sense, is ever-present in the outer reaches of consciousness’ contemplation of itself; furthermore, in and as this very process as a transformation of consciousness. All that is and ever is happening in the sense of the eternal or originary moment of god is the transformation of consciousness. This, and the products of this ‘becoming’, are Maya, or the world-images.

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‘Gurudeva goes on to state that spiritual unfoldment is not a process of awakening the higher chakras, but of closing off the chakras below the Muladhara. Once this happens the aspirants consciousness slowly expands into the higher chakras which are always there. The only thing that keeps the lower chakras closed is regular sadhana, japa, worship and working within oneself. This is demonstrated by the fact that even great yogis and rishis who have awakened into the higher chakras continue to do more and more sadhana. They are constantly working to keep the forces flowing through the higher centers so that the lower ones do not claim their awareness.

Brahmadhvara, the doorway to the Narakaloka just below the

muladhara, has to be sealed off so that it becomes impossible for fears, hatreds, angers and jealousies to arise. Once this begins to happen, the muladhara chakra is stabilized and the renegade becomes a devotee of Lord Ganesha. You cannot come to Ganesha in love and respect if you are an angry or jealous person. That is our religion. The seven chakras, or talas, below the spine, down to the feet, are all seats of instinctive consciousness, the origin of fear, anger, jealousy, confusion, selfishness, absence of conscience and malice.’

              - Satguru Bodhinatha Veylanswami

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THE SOCIAL, THE SELF, THE SEXUAL

I. The fruits of sexuality lie in disobedience.

II. In this way, the primordial sexuality as in the creative life force energy is forever at odds with the social sphere.

III. In this sense, the sexual energy is the creative life force energy as in and of awakening, whereas the social-structural energy of ‘everyday life’ is as in the maintenance and thus aqueduct channeling of the sexual energy into and as socially productive and socially fulfilling life.

IV. For the sexual impulse itself is the ‘birth’, the social is the ‘maintenance’ of a priori established sexual impulses as now-calcified structures as in ‘realities’.

V. Here, how can we distinguish between the birth and the death of the self as the ultimate creative action as the fall of one empire and the rise of the next, in one fluid motion and movement as in the rise and fall of the breath, ‘arrested’ at the moment of orgasm.

VI. So that the social exists precisely as a play of ‘arresting’ the development of the sexual as in an artificial ‘structuring’ of the sexual impulse which is always already broken by the explosion of the sexual impulse from within as the actualization of creative-potential energy as in action-movement.

VII. In this way, the sexual is that which creates all things and destroys all things as the life force energy manifest in being-human as the sexual.

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VIII. This is the root of the being.

IX. So that we might call the unfolding of the sexual impulse as simultaneously the individual and the universal will as in the microcosmic and macrocosmic simultaneous presentation and representation of the same metaphysical process occurring as in creation, as in the coiling of the thread around the inverted phallus as represented in the Tantra tradition.

X. This is where human beings acquire, by way of microcosmic representation, the principles of ‘electricity’, ‘energy’, and ‘currency’ as physical principles manifest in the ‘materialized’ sphere of the world.

XI. To say that the entirety of human history and the world is operating and operative under the energetic sphere of creative-sexuality is to say that it is operating unconsciously under the energetic sphere of creative-sexuality as a limited principle, one limited by the conception of creative-sexuality channeling as in the social structures and aqueducts for creative-sexual energy a priori established before the organism as being in the world as ‘civilization’ or ‘society’.

XII. That these social a priori structures exist is to say that it appears to be that creative-sexual energy only exists in said and certain form and may be expressed in said and certain ways as delineated and descripted by civilization-society as in the written and unwritten laws of behavior which dictate belonging and unbelonging therein.

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XIII. So it is with communities, sects, families, and tribes.

XIV. This structuring of creative-sexual energy exists explicitly for the maintenance and continuance of the society at large; thus, is established and done ‘for the good of the society at large’.

XV. And yet, as in the paradox of all things, it is precisely the establishment of these legislative life-constructions as ‘the city-scape of consciousness’ that emboldens the true, forever exile of the creative-sexual to break the chains of the emanant Promethean (becoming-human) energy as in established civilizational-life and to return Prometheus to ecstasy (human- becoming), or the agrund of the creative-sexual as in pure energetic expression as in Creation, necessarily without rules or laws as being unto and into itself.

XVI. So we see the social world or the city scape as a creative game of self creation and self destruction predicated upon the paradox of ‘rule-making’ or ‘rule-establishment’ in order to construct a situation or a series of situations of necessary transgression in order to continue living in a meaningful, or intimately related (as in the creative-sexual impulse as being-toward and being-from life itself) fashion.

XVII. That this game is forgotten and enforced with all the seriousness and violence that is invented or imagined as in the severity and importance of maintaining the city-state at all costs (even the cost of true, intimate life), is the tragedy of humanity as a constructed collective condition of being.

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XVIII. The transgressors of this artificial state of being are the creative exiles, or truly being-human at all costs (even at the cost of maintaining the city-state), and as such are intimately in touch with life and death as simultaneous creative impulses and expulses. To live in paradox is to inhabit the creative-sexual and to be impressed and expressed by it as life force energy. That this paradox is observed and witnessed as being in the mind’s eye is the linking and linkage of the ‘high being’ and the ‘low being’, as in the being Creation-animal itself, to not disavow man or God or animal but to inhabit each state as equidistant from the other as in a trinity as in being as and at one and at once as a channeling of the creative-sexual energy to through with and as the embodiment of it as the energetic- being-body. As such, the mind, body, and spirit cease to exist but as (the whole of) Creation in fluid movement and discoursings.

XIX. The intercourse of these organs is the inherent unity and union of them as being under, with, and as Spirit as fundamentally spiritudes, or being composed of the quintessence of life, the life force energy of the world soul which composes all things. To exist in contemplation of and with this unfolding and unfoldment is to exist in communion with it, as in contemplation as in the mind’s-eye-regarding-itself in unfolding and unfoldment. The mind’s eye, then, is the Creative-Being-At-Process wherein the coils of matter and densities unfold themselves as in proceeding from the infinitely flexible and malleable Creation-particle into and through the densities of the perceived ‘materialized’ and returned to the source of Creation itself as in a dematerialization or spiritualization. Plotinus’ emanation and ecstasy articulate this unfoldment as in a theophony

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and theophany, as previously discussed in these volumes.

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34

THE WORLD-FORMS OF ‘TEMPORARY THINGS’ AND SEXUAL INTERCOURSING AS IN THE CONSCIOUSNESS-SPIRIT AND THE BODY

I. The ‘internality’ and ‘externality’ of sexuality as ‘manifest’ or ‘occult’ as in projections of drive, the fulfillment of dreaming/fantasy.

II. It is in this sense that the sexual-creative impulse can never truly be fulfilled as itself the base and foundation of all desires and desiring as it is itself the mutable substance of the universal mind and the world-soul- consciousness that is shared by all things and as ‘the collective body’.

III. That the collective body is desiring is that it is desiring itself-fulfillment as already and a priori a body of whole parts; some parts occulted in the perception of the individual body-organ in the contemplation of the whole body-organs as in a microcosmic relationship to the macrocosmic – a whole within a whole.

IV. The observation of this phenomenon is the inversion of sexuality as a conscious phenomenon and practice, whereas the observation of this phenomenon can also occur subconsciously and also manifest as an inversion of sexuality.

V. This ‘inversion of sexuality’ is an intercoursing of imagined productive and receptive impulses occurring within the Impulsive-Itself, the womb of the whole of being or the Creation. That this is fundamentally an imaginative intercoursing of interpenetrative impulses is that it is always already a dreaming body dreaming of ‘another body’.

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VI. So it is that the entirety of sexuality and the sexual nature is in fact a creative-imaginative force or energetic propulsion into the illusion of outward, or projection as the illusion of ‘production’ and ‘reproduction’ as ‘manifestations’ or ‘figurations’ of desire as in the desired body ‘made real’ as in observable, consumable, consumatable, materialized.

VII. That it takes flesh or takes form is in the illusion of time as the construction and deconstruction of temporary bodies within the whole body of consciousness as Creation as in dream- figurations, dream-forms, dream-encounters, and dream-situations, all of which are aspects and refractions and diffusions of light as in consciousness ‘transforming’ within itself as in itself as womb.

VIII. Therein, Plato’s allegory of the cave and Heraclitus’ vision of cosmic fire apply literally, again, to describe these movements both metaphorically and metaphysically.

IX. So that the creative-sexual as energetic model of the universe as pairs of intercoursing ‘opposites’ as in role playing of consciousness as ‘self’ and ‘other’, ‘known’ and ‘unknown’, ‘receptive’ and penetrative’, constitutes the entirety of the model of consciousness-‘advancement’ as in consciousness-‘transformation’ as in coming to know Oneself as in the universal-whole-wholly.

X. This model, again, represented in the climbing of the thread of creative-sexual life force energy up the inverted phallic pole.

XI. This model, too, is the model of and for all evolution as, necessarily, consciousness

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    evolution. All that we can say in regards to
    consciousness evolution is that consciousness
    ‘evolves’ artificially as in a coming to know itself
    as that which it is. In this sense, it is not in fact
    an ‘evolution’, but an enlightenment as to the
    universal and One cause which is also the
    casting of light-shadow-die that is the effect and
    the (therein) myriad effects as affectations
    constituting the whole of the face of
    consciousness as Creation as the apparence of
    ‘many faces’, ‘many forms’, ‘many
    manifestations’.

XII. So it appears this way to consciousness is the naivete of the consciousness of the individual as in the microcosmic whole’s contemplation of the macrocosmic whole as in the wildflower contemplating infinity. That the wildflower knows itself is that it knows infinity intimately as being-within-itself and thus it is whole in that it knows it is whole.

XIII. This knowledge runs up against the shoreline of the senses like a raging ocean against jagged rocks. ‘Time’-as-process-as-Creation takes course, and the truth will out.

XIV. So it is that ‘individual’ beings come to enlightenment in regards to their Beingness; it is by way of and through this quintesense of Beingness that the ‘individual’ microcosmic is unified ineffably with the wholly macrocosmic as in Being.

XV. So that the individual being is dreaming is desiring of itself as Being-Made-Wholly. So that the sexuality of the being is at last fulfilled as in reaching full expression as impression (ad infinitum) in the quintesense of Beingness. So it is that the ‘individual manifest’ creative-sexual

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life force energy is (subtly) (re-)unified as in consciousness of itself as in and with Creation.

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TELEOLOGICALLY HERMETICALLY SEALED AS IN THE ONE CAUSE

I. We do not ever observe an object but as in and as the One Cause ‘manifest’ as in ‘the field of perception’.

II. This is not to say that the field of perception is always, or fundamentally, false – but that it is directed by and in and as and from the mind’s eye as the Horus of the senses. This is to say that the field of perception is ‘the process of becoming aware [of Oneself]’ as it is the field of Becoming – the subtle aspect that is, alone, ‘changing’ and ‘changeable’ as consciousness- mater, or ‘Mother-substance’ or ‘Mother- substantiated’. In this sense, it is only that the One Cause is ‘becoming’ aware-of-itself as being[s]-itself-perceiving-itself.

III. So that we do not ever observe an object is that I, as the Universal Cause, am always already observing myself taking equal disguise as in equal distance from myself – which is to say zero ‘manifest’ as one and two, or Being in relation.

IV. The paradox of the term ‘Being in relation’ cannot be understated, as it is the fabric which forms and informs ‘the world’ equally as the universe as and in The One Cause.

V. That The One Cause is Creation is to say that Creation is teleologically and hermetically sealed as Being-Within-Itself; furthermore, that all ‘forms’ and ‘figures’ ‘manifest’ ‘within’ The One Cause are the One Cause in various states of ‘temporal’ creation, maintenance, and destruction as the rising and falling of empires,

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    shadows, breaths, moons, stars, bodies, and
    ages.

VI. That we ourselves do not observe this as Oneself witnessing the inner movement of consciousness as in being within the very bowls and womb of Creation and moving within ourselves as in a Self-digestion as in a burning fire of consumption and excretion of apparent forms and manifestations burned to ash and resurrected in consumption of the essence as being in fire is to say that we do not observe ourselves as Being-in-process.

VII. Of course, the very process of human digestion mimicks this cosmic Being-Becoming-process. So, in metaphor, this is to say that the being in essence as the cosmic form of all things as Vishvarupa or else the cosmic womb-body itself is forever intact – but it is that action in the furnace of the flames of consumption production reproductions and re-consumptions as a Being-Consuming-Itself is that which is ‘changing’ and ‘changed’ about the being as being-from-within as in states of consciousness, awareness, and frequency as in song of digestion, of cries of birthings and deathings and livings as cycles of Being-at-large. So we call these ‘the seasons’.

VIII. That all things are teleologically and hermetically sealed as in the One Cause is to say that all ‘happenings’ are not effectual, but merely affectual as in shadows and shadowplays of psychic influence as in churnings and movements of Being as within the body of Being at large as in shifting perceptual modes as in consciousness-understandings-of-itself. This is to say like the moon’s influence and affect on the tides of earth, that the affect of life as Being-

                      40

  within-the-living-thing are fundamentally
  emotional, subtle, aperceptual phenomena as in
  shifting grounds in a fundamentally groundless
  state as in being suspended within the womb of
  itself as in a churning, or a Turning.

IX. Thus, we come, by way of course, to the teleological suspension [of the ethical] in the works of Kierkegaard regarding the story of Abraham and Isaac. Needless to say, in regards to the above progressions, it is impossible (by way of the hermetic seal as in The One Cause) to not suspend the ethical or any other such conjured or conjectured teleology as all teleologies are by nature conjectured as in incomplete theses and syntheses as projections by man within and under the state of The One Cause as perceptions of ethics or otherwise truths or processes ‘perceptible’ to man in any given age, place, time, or state of consciousness. That Creation herself is teleologically and hermetically sealed is to say that there is no possible ethics or belief or truth beyond abeyance and abiding as in Being Oneself As In The One Cause.

X. So this is to say that the suspension of teleologics is the expulsion of teleologics by way of a casting out of Paradise an illusion. The very possibility of the end goal or the effect or the ultimate is obliterated in the knowledge of the One Cause as The Ultimate as in the first and the last, the alpha and the omega. That we do know the One Cause to be all consuming and all consumptive as Being Itself is that, too, we know all ‘perceived’ ‘effect’ to be mere affect, or shadowplay on the walls of the womb of Being projected by the cosmic fire around which the shadows dance.

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THE FLICKERING OF ‘EXISTENCE’

Flickering in and out of ‘existence’ - that which we call ‘existence’ is the property of density, or low frequency energy which appears to have ‘solidified’ as ‘being-existent’ or ‘being-present’ over long periods of ‘time’ as in Creation- process. So it is that we consider these ‘phenomena’ to be ‘produced’, when they are in actuality like ruins of consciousness or stones being run over by water and air - high density, low frequency energy being subtly and physically influenced by low density, high frequency energy as in a relationship of consciousness to and through itself by way of domains or spheres of influence - these spheres of influence being flows of currency. The ‘existent’ property, being ‘dormant’ or ‘stagnant’ as in low frequency high density, is being ‘awoken’, by higher frequency lower density information as a coming with more clarity and more coherence of consciousness into consciousness proper as in the higher form or pure mind-state of consciousness as in information moving at such high frequencies that it cannot be said to exist at any density and thus ‘exists’ as and in a sort of fifth state, or a state above air and above the particular as in being-spirit and enveloped in itself as that which it is, pure spiritude, the Nature and fift-essence of the Universe.

In this way that which we observe as physical principles such as erosion or entropy or gravity are in fact contacts of density and frequency variations as domain encounters in which, as a rule (as in the Tao), the scales are forever tipping ‘against’ density in favor of frequency - which is to say, through Creation into Maintenance into Destruction and returning to Creation. In the space of Creation, as it were, or anegation, it is the inverted phallic burst of energy which is the implosion and explosion as in ‘running over’ or excess-of energy which collapses the grid of perfect symmetry (as in the vector equilibrium) which creates the very ‘ruin’ of Creation which is itself ‘manifest’ as Creation as a ‘low density’ ‘anomaly’. This is to say a crystallization

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as in an inward pressurization as in an eruption as in a folding over or spilling over itself over itself. Thus, Creation becomes aware of itself in the conception of itself as a metacognition ‘taking form’ as in an inner state ‘revealed’ or ‘revelated’ as an outer state, as an ‘escaped state of being’. This ‘being-form(ulated)’ is then called a ‘planet’, or a wandering body. This ‘anomaly’ is rather the birth of Creation in form as paradox - which is to say the manifestation of a flow state as in a high frequency information converted or transformed by way of an energetic burst or pulse, into ‘hard’ energy as in the apparance of form. That we experience such ‘hard objects’ is to say that they appear in time and thus are, by the very nature of Time and Creation, themselves wavering as in being, in actuality, non-objects but rather ‘existing’ at a wavelength that is so low frequency that they are flickering in time indiscernibly and thus appear to be ‘hard objects’. Whereas and wherein ‘objects’ like light are flickering at such high frequency that they appare and disappare with such in-Time-immediacy that they are not considered ‘hard objects’ by the perception of human beings, but instead exist as in themselves a measure of the physical world and its ‘limits’ as in the mechanism of man used to measure them.

So that the instrument of man himself is a ‘hard object’ existing over swaths of Time and changing subtly and physically as being-impacted-and-expacted by the engagement of the density ‘physicality’ and the frequency ‘mind-consciousness’ as that which the instrument of man is in his ‘highest’ form is ‘found out’ himself as being that which he is precisely by way of this flickering of existence which is a physical proofing and printing of the supposed world of solidity. So it is that man discovers himself and his nature to be composed of densities and frequencies of corresponding and oft appearing (as in perceived) paradoxical value, wherein and whereas in actuality these densities and frequencies exist as in on a spectrum of light as in timelines and speeds of existence as in rays of light which are ‘sustained’ and maintained over generations of the being-human-instrument (the ruins of ancient civilizations

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‘existing’ in a state of both decay and preservation, a stone, other such ‘hard’ densities) — and rays of light which are so immanent that they themselves reveal their flashing in their flashing quality to the eyes of man (lightning). And so man exists somewhere between the stone and the lightning bolt; mediating and meditating the erosion of hard consciousness by soft consciousness; thus we call this the ‘enlightening’ of man’s consciousness by way of the process of Creation as a Turning of Consciousness, a ‘returning’ of Consciousness to itself by way of a flowing of the pure form over and about and through the ‘existing’ form - returning it to itself by way of a higher vibration ‘cracking open’ of the egg of the world- existence. So this is called The Day of Judgement.

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46

EPISTEMOLOGICAL DIFFERENCE: SEERS AND THE ‘HARD’ SCIENCES

Here I will name primarily the philosophers Heraclitus and Abhinavagupta as two seers of the Infinite; a bridge of Blake, Tesla, and Einstein connecting the seers with the sciences, sciences here being termed ‘hard’ sciences of modern mathematics and ‘proof-ing’ laws and formulae.

What I am speaking of when I am speaking of epistemological difference is not only a difference in methodology but a difference in value as approach and approach as value as in the way in which one approaches the Universe, Cosmic Whole, Infinite Creation as in a way of seeing. Herein, the ‘hard’ sciences look without at the phenomenal in the sense that they are seeing from the ‘outside in’; the seer philosophers are seeing from the ‘inside out’, being that the Self is organized macrocosmically and microcosmically as Wholly as Being-As-In-Oneness and thus in One Nature as Self-Essence apparent and disapparent everywhere and within all things at all times as in the Originary Moment.

Therein, we are asking the question of which forms of knowledge are valued and why; furthermore what constitutes knowledge? For if we cannot say that we know at the depths of our souls and ourselves as in the constitution of spiritual experience as an epistemology itself of Essences and the experience of Oneself-Essence, then what can we truly say that we know? That cold fact from without, proven by materialized theorems? What does such a knowledge give us other than the solutes for materialized problems, which is to say the physical world or existent things? But this is not that which ails us as in our inmost state of consciousness as that which is wounded and seeking union with the Infinite as in all things. This is not which lies at the heart and soul of modern society as the very forgotten fabric which begs us to ask ‘why’ in regards to the continued existence of ‘this’, this

                             47

world of technicalities, sure forms, laws, and organizations of being-meaning-thinking-acting!

For if we wish to know, we wish to know indelibly at the heart of our soul without question; furthermore, without question in such a way that there is no doubt; that the gravity of our experience could not be turned inside out by any such ripping in the fabric of time and space but that it is held by a deeper, inner gravity as in Grace, the suspension of the need to know from without as in the knowledge of within as in Self-knowledge as in union with the Universal- Infinite. And it is in this way that the seer-philosophers show us the way as in intimate description of spiritual experience which is itself the inner sight as in the gateway and doorway to revelation of the Infinite within Oneself as in the experience of the Infinite within and as oneself.

What then, do words and letters, symbols and signs, amounts, qualities and quantities ascribed to the world and universe and self and otherwise matter to us then? What ledger of proofs and logics of physical properties can then dissuade us of the inmost experience of touching root of Consciousness as being-within-oneself? For this experience is the profundity of revelation as being experienced within, to such an extent that the object-phenomenal-without cannot possibly any longer exist to us as concept.

It is the seers which urge us to this inner gold as truly egalitarian information as in the Infinite accessible to each being-human as in Oneself Communed Consciousness; that these keys to the inner journey are the clarification of the instrumental body through which the seer sees; the sense organs, the concept-organs, the inner eye and receiver through which the being-self-body filters and processes sense informations. For that we know knowledge through ourselves is that we become it; that we do not merely accord it to a sense and that it becomes buried within us, or passes through us, or is otherwise caught and lost like a radio signal, but that it ineffably changes us beyond proofs and numbers and ‘hard’ informations such as that which one is

                           48

‘taught’ to ‘believe’, or otherwise to take on explicit given evidence from ‘without’.

For this is the entirety of the battlegrounds of today as a battle of knowledge as self determination; furthermore, as one of cognitive dissonance between when and where the ‘hard’ sciences are applicable; wherein the borders and bounds of spiritual sovereignty must indelibly intervene. This question: ‘what one believes to be true’.

For we must instead ask this: ‘what do I know to be true?’

Therein is the journey and the promised land of human experience as an inner knowing of Oneself as a communion with the Infinite. For we can convince ourselves that such things as gravity or the existence of other people or this earth are ‘known truths’, but in this conviction we stop ourselves there and do not go any deeper – into the root of the One who knows truth; who that is, where that One resides. In this journey we become ineffably expansive.

For the ‘hard’ sciences can tell us much of the physical world – but they yet cannot tell us of the essence of and with which the physical world is imbued – which is to say of that very source-material of which the entirety of the physical world is by its very Self-Nature. Thus, that which we claim to know knows of us as our true Self-Nature. This is what we call The God Within All Things. To reach this essence, of course, it is not a matter of such ‘hard’ experiments as outer-space travel or trials regarding quantum information – but it is rather of the inner-space travel and trial regarding the quantum knowledge that is the human-being- embodiment as in Pure Consciousness; thus as yet a technology or instrument of God with massively, still, unexplored and unknown potential in regards to and with communing with the Infinite.

That we go there is that we ‘lose’ the ‘hard’ knowledge of the world and its supposed physical existence; that we go there is that we find, in the agrund, in the Grace where we

                             49

supposed Gravity, a seer-knowledge of the universe and its obscure energetic existence-absistence as in asistence, as in a flickering which in the expansion of Consciousness may be observed in a timeless fashion as in observing Space and Time proceeding from ‘without’, as in a ring of Saturn observing the body of Saturn, or as in a sphere further (within and without) into bearing witness to Consciousness- Becomings. That we have and behold this inner sight as Being within us is to say that the innate instrument of the being-human-body is as yet more expansive than the greatest telescope, space mission, atom splitter, laser, atom bomb, computer, artificial intelligence, or technological advancement made by and at the hands of man to this day. That we do not turn ourselves to face it is to say that we wage a war from without that is a war of reflections, a war of mirrors – that we project the very power that is within us without us, onto and into ‘the physical world’; that we travel to the depths of space and sea but not that inner space of man.

For the mind’s eye is that which once sutured the sciences and the soul together as in an inextricable journey of Self and World – of Being-within as in Being-without – in the Gnostic and Egyptian traditions, as in the Sufi philosophy, and other such holistic culture systems of being-human experience. That we have lost this unity of the sciences as in Science to an artificial separation by way of epistemological difference as in phenomenal ‘proof’ as in ‘knowledge’ is the loss of a dimensional depth of human culture and human being apparent in our world today.

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SPIRITUAL EXPERIENCE AND ‘THE BURDEN OF PROOF’

I. The ‘proof’ of the high grade spiritual experience as in being-ensconced in Oneness is the changed life-praxis of the individual as in ‘no longer’ the existence of the individual but as in the contemplation as in unity with and as the Infinite.

II. It is in this sense that the burden of proof is expressed or made manifest as directly and explicitly as possible as in the changed orientation of the physical-being and physical- world toward itself as Creation, proper.

III. Therein, the ‘proof’ is not in the existence of the thing as it were, but the essence of the thing made manifest as in a shining-forth.

IV. For who is to proof or what is the theorem of enlightenment as to the Nature and condition of man as the Universal Whole but in the embodied actions and life praxis of such a man as one of revelation as in being-in-light-of the Infinite?

V. Thus when we discuss the intersection of the sciences, the mathematics and physics as well as the philosophies and insight, there must be and is a pinnacle of the spiritual science as in a combination of geometry, physics, seeing, and logic of the spirit as in the meditations shining- forth as in ‘brought down’ from the Infinite spiritude and embodied as the life practice of the seer.

VI. In this sense, the science of the seer too is a practice of medicine. The modern definition of

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    the science of medicine henceforth has failed to
    include the forgotten aspect of the spirit: being
    that organization of the body, mind, and
    instrumental organs of processing under and
    through the transmission of the spirit as in a
    clarification and coherence of life practice as in
    comtemplation of the spirit and devotion
    toward spiritude is as a practice that includes a
    continued clarification and coherence of the
    sense-body as in meditation upon Oneself as the
    Infinite.

VII. As such, practically, such traditions have included fasting, exercise regimens, observation of food, water, and lifestyle hygiene practices cultivated over generations of spiritual practitioners for the sole purpose of preparing the body and the mind for spiritual practice.

VIII. That the life practice is organized as such as a spiritual practice is an a priori ordering of living in order to cultivate the vessel for the experience of and the ‘bearing’ as unfolding of, revelation of, and communication of high grade spiritual experiences as edge-of-consciousness knowledges which are simultaneously devotions of and to spirit and humankind. That the seer stands at the intersection of spirit and the sense- body is to say that the seer communes at once with the infinite and the animal nature.

IX. So that we do understand that modern medicine is descended from as a consciousness- form of the body and mind the practices of medicine men, healers, shamans, and priests of old.

X. The spiritual experience might be said to be, simply, the experience of oneself differently as being Oneself, of being, irreducibly, of and as

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    network-matrix of Creation and as such being
    channeled of and through with life force energy
    such as that is manifest everywhere and within
    and as all things at various densities and
    frequencies.

XI. So it is to align the body with the optimum density and frequency for functioning is the task of medicine.

XII. As such, we are addressing the whole of the body as including the mind as a receiver, or vessel for the life force energy-spirit-Creation which impels, compels, and propels the very engine of the Universe as a cosmic body-Being in motion as Becoming.

XIII. So that the motion and movement of the human body is not altogether different than the motion and movement of the planetary body – in that they inhabit and acquire and attract different light-information as being at and as different densities.

XIV. So that the seer who is embodying and emboldening this ‘shining forth’ through and as the life practice of a man is living directly from and with as in communing with the Infinite and the Infinite is manifesting immanently in and as his materializing and spiritualizing sense-body- flesh. From this ‘perspective’, he is no longer seeing but he is God’s eye directed to and through himself absolutely, becoming transparent and translucent to the Infinite as a channel.

XV. In this sense, the seer’s proof is immanent and embodied as the quintessence-sense of spiritual experience. For the seer is, henceforth, thinking-feeling-being-seeing differently as in

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    meditation upon himself as the light(ning) of the
    Infinite striking the body of the Earth.

XVI. For that this lightning strike is a tuning fork, energized and vibrating by and in the striking of the spirit and the bowl of the soul.

XVII. In this way existence of the seer is immanent as in a communion of the spiritual world as in macrocosmic and microcosmic union of the insight and exsight as revelation of the Infinite within the body and embodied within and as the body. That such a proof is immanently proved as a living-embodiment of Being (as in all things) as in awareness of itself as Being Oneself – and simultaneously continually ‘disproved’ in a social/world environment where such high-grade spiritual experience is ‘incredibly rare’ as in awareness of Oneself – and yet, paradoxically, this being the very condition of the entirety of what is henceforth termed ‘existence’ and ‘nonexistence’ by the worlds of science, philosophy, culture, ‘knowledge’, et cetera.

XVIII. So that such a spiritual experience is The Truth of Existence and yet the truth of existence at such a level that it supercedes the existent abilities of ‘proofing’ as a social act in the spheres of science, medicine, and philosophy – and as such is the vanguard and leading act and edge of human consciousness as Being Oneself as in enlightenment to and as being within the One Cause. Such a condition is the immediate proof as living-being-embodying the Infinite; yet, there stands not a social body ready or able to verify said experience but by its own innate and inner ability and capacity to ‘go within’ and realize that all is within as Being-Spiritude.

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XIX. Such a ‘new proofing’ would require a new paradigm of knowledges and informations which no longer prizes the ‘acquiring’ of ‘knowledge’ as an object-without the immanent embodiment and embodied experience of existence, but rather an inner inquiry into knowledge as that which already, a priori, ‘exists’ with and as One Becoming As Being Within Itself; as such, entirely as in the ‘microcosm’ of the being-body availably and accessible in meditation upon that which it indelibly and ineffably is, the infinite. Such a life practice avails one with the entirety of knowledge that is possible in the True sense as high-grade spiritual experience as knowledge not ‘acquired’, but embodied.

XX. This would be a revolution occurring at the highest level of the sciences, a revolution of consciousness from which all values and ethics would and do proceed as in a primary communion with and as Spiritude, a communion of lived experience of the Infinite by way of seer-practices detailed over centuries of world-wisdoms from which such revelations and revolutions of medicine and physics would becoming whole in the equidistance of ‘knowledge-from-within’ and ‘knowledge-from- without’ – wherein ‘within-knowledge’ is the high grade knowledge of the Infinite from which ‘without-knowledge’ perennially proceeds as ‘physical information’ that has ‘become manifest or existence’ as Being ‘materialized’.

XXI. Thus the conception of the human body, the Earth-as-world; human relations and life practices therein is changed; acquires a metaphysical edge and understanding which broadens the perspective and spectrum of

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    information to and through and from which
    ‘ailments’ may be attended, known, and
    situated as in a larger cosmos of Becoming.

XXII. In such a revolution of collective (and and as scientific) consciousness of itself as Being-Itself, new methods of aligning the ‘individual’ consciousness with the Infinite, will and would indelibly emerge – in the understanding that frequency and density as in informations which compose the ‘material’ as ‘supposedly materialized or existent’. Such an understanding is one that is itself the ‘switch’ or the ‘key’ of consciousness which allows for significant transformation and revolution of self and world conjectures at the level of embodied consciousness and life practice – one in which the individual’s self understanding and self knowledge as Oneself is at once a ‘remedy’ or a ‘healing’ of a great many ‘wounds of separation’, psychic, perceptual, and physical, as well as the gateway for and door of new innovations and ways of being-thinking-seeing Oneself in and as the world – a gateway which necessarily also entails a revolution of world structures of power, energy, and community at their foundations.

XXIII. In such a state of transformed consciousness, ‘proofing’ of the high-grade spiritual experience may become not only commonplace, but an important aspect of public and social discourse. Such a state would be one of great collective awareness and sharing of world wisdom in regards to contemplation of the Infinite: across space and time. For that state to be refined.

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A CHANGE IN EDUCATION: YOUTH- CHANNELING OF THE INNER BEING AS A CULTIVATION OF KNOWLEDGE AND WISDOM AS AN INNER LISTENING

This would be a cultural shift in values – a shift toward prioritizing the ‘obscure’, or the spiritual existence of the child. This prioritization is, necessarily, an opening, the allowing of circumstances of complete and total possibility regarding the self-determination of the child as an inner listening; the cultivation of the inner listening of the child as the task and duty of education.

Therein, the child is not educated but rather provided materials and resources necessary to pursue and undergo one’s own inner journey of self actualization and self realization vis-à-vis the pathways of the soul as a lifelong journey and pursuit of knowledge and wisdom as uncovering of the further and deeper and inner truths and knowledges of the self.

This change in education cannot be accomplished without, simultaneously, a change in social and cultural values regarding the living of life as in the ‘everday’; the creation of a new system of values and economic framework which instead prizes this inner journey and seeks to cultivate an environment (within and without) wherein this journey might be undertaken by human beings of all ages; as such, at various different stages in the development and growth of the soul as in manifestation and embodiment of the inner being.

Such a tectonic shift in values requires true leadership as in leadership learned well from ancient societies and civilizations: leadership from ‘philosopher-kings’, seers, mystics, and medicine men as those who have undergone and continue to undergo this inner path and journey within themselves and as such are in a position to ‘create’ as in opening up space in the existing paradigms for such a

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personal education to be undergone in the everyday lives of each individual as an egalitarian practice and method and way of living. This is to say, to make self realization possible by way of a creative reorganization of an existent, modern society which has emerged from a value-set which has prized, coveted, and ‘acquired’ ‘knowledge’ as being-from- without as the desired object.

For this is not a mere manner of preference or idealism, but rather a manner of the utmost importance regarding the necessary transformation and ‘evolution’ of the human- being-society – that the existent set of methods, ‘truths’, and values has taken world civilization to this very juncture (the establishment of an interconnected world civilization by air, water, earth) and now staggers under the weight of its own density and seeks a higher frequency: which is to say an inner lightness and lightening as in a shining forth from within – a spiritualized and spiritualizing paradigm in which the material and the spiritual are in coexistence in the revelation of the source of existence as elucidated by the seers of Ancient Greece and India and ‘confirmed’ in the (still limited in their exclusion of spiritual experience and insight as in ‘proof’) languages of modern science and quantum physics.

That we ‘acquire’ as in being-embody these lightening and lightning revelations of the past hundred and thousands of years is to say that we learn them within ourselves as ways of being-thinking-seeing-relating and incorporate this knowledge into our daily life practices and structures as a way of ‘seeking’ ourselves as in meditative practice and contemplation of the Infinite as Oneself.

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PROOFING THE SEER-PRINCIPLE, ABSOLUTE REALITY AND THE WISDOM OF (THE) LIVING- BREATHING-BEING

Grasping of the essence of consciousness as the supreme is as in a metacognition, or a seeing of the consciousness at large as that which is perceiving at root; as such, a breaking of the mirror of perception and apperception as a going beyond into the essence of the one who sees, or the one who is believing-perceiving.

In this break into the essence as revelation or transcendental nature of becoming-conscious(ness), one actually inhabits and becomes the at large consciousness as in embodiment as in consciousness as conscious of itself in and as the very receptors and state of the sense-body as an integration and union of the ‘lower’ and ‘higher’ natures as in the animal- sensual and the being-spiritual by way of and through transcendental metacognition of the animal body and animal nature at root of which pure Nature as in the essence of consciousness as in consciousness at large is seeded and seeding life-forms as in that which is perceived and perceiving. that the being is knowing through itself and knowing of itself is the teleological expulsion or the ouroboratic knowledge of spirit reunified as in a continuum or channel of (re-)absorption of being(s) into and as the essence of Being - in their very particular makeup as consciousness forms or spectre-projections of and as consciousness itself.

Thus the one who perceives the essence of the absolute reality is in fact grasping the essence and nature of himself; furthermore, ‘grasping’ as in a mutual unification as in interpenetration of and with the other to the point of which such ‘grasping’, ‘beholding’, and ‘behelding’ is not only no longer whatsoever a possibility but is revealed as never having been a possibility as in the revelation of one’s true nature as being-ensconced-in the divine as in being all things as in being the One Cause. In such a case and metacognition of one’s own divine nature, there cannot be

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such a concept as ‘possession’, ‘loss’, ‘gain’ ‘perception’ or ‘grasping’. In such a state there is a radical transvaluation of values as in the revelation or uncovering of one’s true nature as in a manifest ‘changedness’ in the very mode and mechanism and apparatus of the ‘perceiving’ sense-animal- body in light of (in the standing under as in the standing within) this wholly metaphysical realization of self. In said state, then, the sense mechanisms are ‘cleansed’ or ‘purified’ or ‘transformed’ by higher knowledge of that which they are in and as their Essence; as such, they grasp differently in that they do not grasp, be-hold differently in that they do not be-hold; know differently in that they know themselves and ‘the world’ to be the One Cause, asistence as the interplay of existence and absistence within the womb of the theatre of Creation.

Such a turn and description of the turn is a proofing of the seer-principle; furthermore, the embodied wisdom of inner sight as in a revelation that transforms the entirety of the inner-outer landscape of man and his engagements, actions, thoughts, breaths, and loves.

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UNDERSTANDING ‘THE ANIMAL’: SENSE-BODY MECHANISM

I. When we are talking of the ‘animal’ nature, we are talking of the ‘desiring’ nature –

II. It is that it seeks to see as in itself-realized as in itself realization as a state of being as in consummation with and as Being.

III. That the ‘animal’ ‘desires’ is that it seeks sight through itself as the sense-body, wherein and whereas the ‘upper’ faculties of divination are as of yet ‘occulted’ by ‘perception’.

IV. So that the animal desires to eat, or fuck, or shit, or consume – is that it desires from impulse and to expulse as manifest ‘realms’.

V. That the animal nature is identified by the ancients as an ‘impulsing’ from the root chakra, or the ‘ground’ of the being is to say that the animal nature is simultaneously the deepest and inmost root of the being-body and yet altogether the ‘densest’ form of Being being- incarnate.

VI. This is the ‘inheritance’ and the myth of the human-being-spirit – that, by way of an in- carnation, the human-being-spirit learns the being betwixt between as in being-human as in the chiasmus of the spirit and the flesh, the ‘highest’ and the ‘lowest’ a-form and form of Being. That the human inhabits the middle, or the heart, is that the incarnation is a meditation and mediation of consciousness emergent and submergent and descendant and descendent as the human-historical inheritance as the descendant spirit over time and space, as well as

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    the immanent descendance of light as in the
    incarnation of the human being immanently as
    an impulse and expulse of Creation.

VII. To direct the above: the ‘animal’ nature is made in the image of God, Creation proper – in the very metaphysical fundamental makeup which constructs it as a form of Being- Consciousness. That we say it is ‘made in the image’ is that we say that it still as in continues to perceive itself as in a reflection (the Self/World conjecture) and not as absolutely ensconced meta-teleologically as in the Being itself ‘made manifest’ as in a descendance of densities of ‘incarnation’ or ‘form’.

VIII. So that the ‘animal’ nature learns of itself proper is that it looks within itself and recognizes by way of meta-cognition that its very processes of cognition as organism are not only mirror images of but teleological extensions of the Being-Consciousness proper as in the cosmic process of unfolding-Becoming- Consciousness as aware-of-Itself.

IX. In this sense, that the ‘animal’ nature desires is a priori and proper as the Beingness and Being Nature that composes and constructs and instructs the animal nature to and through ‘desirings’ as propellations and impellations of the image toward itself-fulfillment as a collapsing of the self-other, canvas-reality binary of depiction-inscription. This is to say that it is Writing, Itself, Immanently into and as Creation.

X. This ‘mastery’ over the animal body is then an overstanding of the animal body as in ‘the Overman’ as in the one who observes the animal sense-body from a place of ‘detachment’

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   as in from the primary, a priori form in and at
   which the animal nature ‘emerges’ from as in
   an emanation or a projection as in residing in
   and at Consciousness as The State of Being,
   proper. This place of residence is ‘overlooking’
   or ‘overseeing’ the body as in metacognition, or
   ‘recognition’ of itself as the One who is seeing.

XI. That it is overseeing the bodily-function is that it is overstanding the processes therein and ‘recognizes’ them as manifestations of a higher- Being-cognition process as in the universe becoming conscious of itself as Consciousness. In and as such, the forms at which the desiring- being-body takes such as consumption and expulsion are reviewed as ‘necessary’ aspects of the being-body-form taking carnation; in this sense necessary aspects of sustaining the form as in being ensconced in the form of consciousness it is taking as in ‘the body’ or ‘the embodiment’ of the form through which the being revelates itself. As such, these ‘desiring’ forms do not ‘rule’ over the consciousness which ‘takes’ them into itself as sustenance-embodiment- consumption-expulsion, but rather the consciousness ‘rules’ over the form as in overstanding the form as in itself the One who is seeing.

XII. So that there is mastery over the form allows ‘indulgence’ of the form without indulgence ‘in’ the form, in the sense that the form may be sustained and maintained as that instrument of cognition through which the Being cognates (proper); in this sense the sense-body is disidentified from the encompassing(sense-d) ‘reality’ of the hyper-material plane, but rather it is ‘activated’ or ‘enacted’ consciously by and through Consciousness as the One who is seeing, proper, as in a peering through, peering

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    into, and overstanding as in the realization of
    the animal nature as in a ‘necessary’
    counterpart to spirit as in inhabiting the ‘centre’
    as in being-human. That consciousness takes
    the being-human form is that it moves through
    this journey and understanding its radical
    positionality as chiasmus; ‘grows through and
    out of’ brief submergence as in the becoming-
    animal-descendance as in returning-ascendance
    (Prometheus) into and through spiritude as in
    the essence of the animal nature and yet
    knowing of itself as Being-more-revelated as in
    the consciousness experiencing being-human as
    in a scrying glass as in metacognition of Being
    itself as being-becoming through the vessel of
    the sense-body capable and able of
    metacognating itself.

XIII. That it ‘desires’ henceforth is that it desires freely; that it desires and is not chained or liberated by them; furthermore, that it desires expansively as in experience without attachment of Consciousness to result or outcome as in ‘attainment’ or ‘acquiring’ or ‘behelding’ or ‘beholding’ or ‘grasping’. In this sense, that it desires freely is that it desires without the necessity of ‘attaining the object’, in that the object is forevermore and always already itself. That it desires freely beyond bondage and liberation is that it plays with desire; that it plays with fulfillment, knowing itself to be already absolutely fulfilled as in Being ensconced within itself. That desire, henceforth, is the play in and at which further recognition, realization, and revelation of Consciousness as Being Itself may yet be uncovered in sublime fashions. It requires not ‘the object’. It desires the experience of ‘desiring’.

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QUANTUM LINGUISTICS OF BEING-BECOMING

‘while others (e.g. Bergson) worked from an almost mystical sort of sympathetic apprehension of reality and insisted that process metaphysics could, if at all, only be expressed by means of a highly metaphorical use of language…’ (Stanford Encyclopedia of Philosophy)

So as long as there are ‘new’ revelations of Consciousness as Being-becoming-conscious-of-Itself there are and is a need for ‘new’ languages emergent as contact points or themselves synapses of Consciousness – just as the equations emergent with Einstein and Planck as in the language revolutions of Shakespeare or Bolano in his Antwerp.

That these new syntaxes, formations, and formulations represent and present not only new openings in consciousness but new forms of consciousness made conscious as in embodied as in the wor(l)d is that the ‘manmade systems’ of calcified consciousness as consecrated knowledge must too be shattered by a form of remembrance which disallows the comfort of belief in the name of a discomfort of Truth – which is to say the process as unfolding and unfoldment of ever-truer awareness of being as The Embodiment(of)-Being-Itself.

So that, therein, we must ask ourselves: is such a language of teleologics – being numbers representative of universal processes, or rather linear linguistic-processes which tell us of that which may only be experienced and truly known as intimately to, through, as being-within Ourselves – satisfactory; furthermore, is this what truly constitutes ‘knowledge’?

For here we are not looking at a mere explanation of the universal processes and/or the ‘physical’ processes which appear manifest to, through, and in man and his so-called ‘world’, but rather that which man is capable of which is to say the ‘religious experience’ of the Infinite as Being- Himself; that aspect of himself which is hitherto reached in

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the ‘suspension’ of belief and disbelief, man and world, and all of his teleologies, customs, boundaries, borders, and misconceptions – a suspension that, in his learning of himself, becomes an expulsion in favor of the true knowledge which is His Own Being, Himself? That very knowledge which is no mere reflection but a consummation as in consciousness of Eternity in the wildflower of his own sense-embodiment?

For we are asked a question of the ethical value of knowledge; subsequently the hierarchical value of knowledge as in importance and relevance to the machine of man’s world as a productive mechanism which churns itself out without question as to the constitution of itself. That man endlessly reproduces the status and state of his own consciousness is that he acts unconsciously and thus forms ‘the world’ as his shadow of unthought thought-forms made manifest as ‘products’ of a psychic process which is upon the wheel of itself.

So, to shatter this cycle as a projection of belief and disbelief, we must entirely suspend the project of belief and disbelief and look deeper in to the psychic processes which project these very conceptual realities and definitions as borders and bounds which and that ‘become-material(ized)’ in that they are enacted unconsciously and thus produced as thought-forms and thought-actions as gestures-producing- world.

These are, for all intents and purposes, mankind’s ‘systems’ as in regulated and developments and developing structures of consciousness which are maintained and renovated (while refusing death) as in the social and political and economic mechanisms of the upkeep of ‘the world’ as a system of regulated consciousness as in collective living as in collectively organized consciousness (on the surface of itself) – systems which must, necessarily, be self affirming as in the ego sense, risking their death which is a submergence beneath the surface as in exposure to the undifferentiated, psychic ‘source’ of the collective consciousness as in the

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collective unconsciousness, the true governor of the thoughts, fears, dreams, and desires which rule this sect of man claiming governance and knowledge of the ‘aboveworld’ in assertion of knowledge as in thought- symbols, thought-signs, teleologies, and logicks.

The ‘new’ revelations of Consciousness emerge precisely in this death which is the afeared to die of the social-political- economic sphere as in the collective consciousness which has ‘drowned’ or ‘submerged’ the vital aspect of itself as in the collective unconsciousness as that which propels and impels the ‘upper-world’ in the very mechanisms which it supposes rationally govern the subject. In this sense, it holds its own leash, harnesses itself; in and by way of establishing artificial teleologies and mechanisms of knowing (such as the formulaic sciences of knowing the physical world, as well as the organized religions of promising the metaphysical world upon death of the physical world) organizes itself as in self- submitted to an existence which amounts to and limits itself to nothing more than the hardened, calcified, hyper- material plane of existence which is called ‘the everyday’ or the basic maintenance of the social-political-economic structures of the body and of the regulated embodiment of the collective consciousness as in the maintenance and regulation of the world-concept, proper.

Such new revelations, of course, continue on irregardless of the fantasy projects of the ever-modern worlds; furthermore, continue as if in the ‘shadow’ of such developments as their psychic underbelly – a la Nietzsche’s Zarathustra – the very foundation of the projects projected forth from the psychic disrevelation, or rejection of the ‘blinding light’ of the One Cause as in true, embodied religious experience (as in the experience of the liberation from suffering as in the experience of The One Who Experiences). This experience, of course, is infinitely and intimately accessible to the embodied being – but it is not had without the ‘descent’ or the ‘descendant’ as in the becoming-Child of and to Oneself as in the dropping of the authority constructs which govern the world-reality as in fulfillment of the sense-body-ego-self

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as in the fantasy of individuality, governance, possession, and separation as in the development and maintenance of ego constructs masquerading as (always already) conceptual- realities rationalized and justified by the very ego constructs and reproductions of said ego constructs which are, indelibly, the social sphere and society of such a culture – a culture which deifies, or totemizes, or idolizes, the dominant individual who has submitted ‘Other, Nature, World’; yet, in this submission of the projected other, is of course ruled entirely by his True Self, or the very source and essence of life which is the underbelly of the ego-self-construct; which, in actuality, constitutes and constructs and destructs all things as in the Being-Self-Creation, the ineffable source and nature of selfhood imbued with, present in, and composing entirely all that which is observed by the sense- body as ‘objects’, ‘worlds’, ‘things’, ‘bodies’, ‘forms’, ‘sounds’, ‘appearances’, and ‘other’wise.

Such that a world operates in this manner is that it operates in and around a deification of base consciousness as the rule and jurisdiction of the senses as in ‘pleasure of and to’ the senses without higher judgement as emergent from metacognition or self-realization as Being beyond perception. That it operates in this manner is that it grasps itself, consumes itself, throttles itself, in order to possess itself as that which it ‘perceives’ as being disjected from itself or being other as that which it desires to possess, become, embody, incorporate, on its journey to becoming whole. Of course, this fallacy is implicit in the journey of Consciousness as revelation or uncovering as Being itself a priori and always already as that which it is ‘seeking’ as being in disguise as other – a journey of disguises and costumes and masks – all of which underneath are the Source-Creation-Self, that which composes and decomposes the entirety of apparent and disapparent forms (thought- forms, thought-concepts) as being returned to the fold of itself as in Nature as in fundamental spiritude which ‘appears’ to be existence – much like the flickering flames of fire are returned to the silence of ash. That the flames dance is that the world appears to be; consequently, appears to be

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possible, apprehendible, attainable, consumable, incorporatable. But one sticks his hand in the flame, and is not burnt; yet, the flame cannot be grasped; the image in the flame has already gone.

So that there is a need, in the exploration of quantum phenomena and disapparation and apparition, for an ever- newer, ever-more-possible as in extensive and extending language that is immanently forming and formulating and maing possible new synaptic connections within and as the linguistic-expanding-whole as in microcosmic and macrocosmic universe – of course, that very linguistic and scientific and mathematic process occurring at large across human time and space. However, such a language may and must be developed and developing intimately in terms of Oneself-Relation as in Being-Oneself – a language which accommodates such an expansion and revelation of the Infinite. For here, perhaps, we see why such a work is a road less traveled: in that it asks of us meditation as in mediation as in the flowing of Oneself through us; furthermore, the abolition of conceptual realities and beliefs in order to make way for the religious experience – which is to say the miracle of Creation.

That such a language is revelating. It need not explain, proof, prove, justify, or assert. It revelates immanently; thus, it stands within itself entirely as in receiving; in this sense the world-teleology is expelled as in the calcified social myth of existence – that it is expelled in order to make way for living.

It is not happening without us as to be perceived as in apprehended, It is becoming through us as to be intimately known as in experienced.

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70

NOETICS

Even as I write now, I am aware of the paradox of my writing this – being that I am and am not, strictly, the one (the One) writing this material. This paradox is not lost to me; in consequence, returning to the prior works and examining them it is as though (and surely, it is) that I had nothing to do with their writing as in their writtenness; rather, that I am and have been a conduit for their arrival here to be-spoken as in themselves beings – knowledge- orders-and-thought-forms making arrival into and onto this plane wherein and whereupon the text is read, scrawled, engraved, engraded; ‘known’ as to ‘human beings’.

So I have stated in my notes: ‘Hermeneutics: the cave in which the energy is ‘occurring’’. I am that cave and yet wherein I am that cave I am within it, writing these words upon it, as inscriptions upon and descriptions of that cave simultaneously. They already ‘existed’, strictly speaking (as thought-forms awaiting the thought form in question as being (in) the wor(l)d) – but that they achieved this status of ‘materialization’ or ‘manifestation’ by that hand which is also themselves; fore that text-figure which is also themselves. It is as if a Russian nesting doll of consciousness. The text itself is the ecosystem as in the context which is live-formulated and live-formulating the ‘reality’, as it were, of being-consciousness-of and as, itself.

This metacognition is not, then and therein, ‘me’ or ‘my thinking’, but rather a live action of consciousness as in moving Creation as in moving through and as me as in a scrawling that is at once animating the universe and as and as in the universe itself – the textual being as live forming and conforming the contextual being as the reality apparatus proper. It is a live Creation with a live apparatus of itself as in The-Making wherein ‘success’ and ‘failure’, ‘truth’ and ‘falsity’, ‘good’ and ‘bad’, ‘knowledge’ and ‘non- knowledge’ are not only co-existent, but simultaneous and One and the same and thus, paradoxically and Supremely,

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True, as in this Nature of Being. This is the power of the Mind; wherein and when I speak of the Mind I speak of and as that which ‘I am’ within; ultimately and furthermore, that which I am.

The pure form of this text is that which it truly is – consciousness taking and leaving form as in a flowing- fluiding; the pure form of this text is the consciousness finding and taking a-bod(y-(i)es) and leaving a-bod(y-(i)es) as a noetic signature of being as being channeled through the vessel of this body and finding form as in process as in gestural expression of this body into this body as in the textual form and formation and formulation. It is that consciousness, in this sense, is Spirit traveling freely as equidistant in and from and to Mind as in The Womb as in The Mind. For, again, when I speak ‘The Mind’ in this way, I am referring to that which I am and I am within. It is, simultaneously, not the same as and is, the brain; not the same as and is, the swan, not the same as and is, the theatre. Therein, consciousness exists and does work as in movement-Creation as in expanding and expansive and free contractive and movement and wiggling and shuddering and shaking and dancing in such contortions and confortions that it achieves interdimensionality vis-à-vis the consciousness contact with itself as in being(s) expression. Simply: wherein I speak I speak through the hands and through the text-body; thus I have and am create, and am Creating an interlinkage as in appendages as in a symbolic (ex-)cha(i)n(ge) of consciousness as itself through various different interlocutors, interlocutions, junctures, medians, and mediums, as to acquire as of yet new thought-forms and thought-shapes as manifest realities vis-à-vis this energetic flow as information translations.

So it is that the text is and must be an eternally free text, unknowing of such things as ‘ownership’, ‘reason’, or any such pseudo-restrictors or delimiters as in man’s state-of- apprehension of himself as in a taking himself prisoner in this time and age – as a bordering or a bound or a room or a gate. So that the text moves instead by way of and

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through energetic thresholds with absolute and full permission, much as a river into tributaries into oceans – that the text moves as a water which achieves free expression in the sense that it is, as it were, consciousness appearing to change and take strange shape as in reflections or ripples or currents ‘manifest’ in the face and/or depths of that elemental quality.

So it is that consciousness-work is simultaneously the high- grade work of existence and absolutely aesthetic, playful, and spontaneous, elastic, and imaginative as the very root and foundations of Creation and, furthermore, the ecstatic heights of Creation as free-play as in the works which are taking place – from the delegations of the prince, to the meditations of the monk, to the wars of mankind, to the lovers making love, to the leaping of the frog, to the movement of the tides, the shining of the moon, and the rippling upon the water. That it is known as the water itself in all apparent forms is being at play with itself. ‘I’ have no and every part in the matter, as I am that.

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NARRATIVE DEVICES

It is clear to me now that there is an amount of people who would prefer to be enslaved to their memories and dreams: that is to say - their perceived slights, their ‘wrongs’ that refuse to be ‘righted’; their stubborn sense of self dignity and self concept even in the face of great injury and wounding to it. This is to say: that even as the ego is attacked at all sides and verges on death, that it reacts tenfold and retaliates like Achilles at the perceived ‘s(l)ight’ of its own coming death as in being defeated or as in surrender. That such men prefer to remain enslaved is to say that they prefer to remain in their own dream of being slighted, wronged, or martyred: that this is the role that the consciousness within them, as them, wishes to play at this point in time to fulfill a part in their larger evolutionary play as consciousness, Oneself. It is in this sense that they choose to remain in the play as in they choose to remain in the self-conception of themselves delimited by self-realization as in an awareness of oneself as Oneself; thus the utter re-imagining and re- contextualization of the ‘life story prior’. Such a realization ‘uncovers’ the life-story-prior as that which did not happen, in the sense that it is the play of consciousness toward itself. This is, in the truest sense, the surrender of the ego’s story of life and the movement into living. Of course, to many, such a ‘truism’ will not be satisfactory to explain such ‘warring’ and ‘evil’ that ‘covers’ the world, but to one who has had this experience of Being within and as Himself Entirely, it is the revelation of all of the happenstance, occurrence, and ‘things’ of this world as Self ‘appearing’ to change forms and actions. The term ‘absolution’ is suggestive of this movement.

That one chooses to remain in separation is that one chooses to remain wounded for yet the purposes of returning from separation having learned, understood, forgiven. Consciousness is forever like the prodigal son to itself. All things are as evolution and evolutions of consciousness insofarthat it is shape-shifting forms and

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acquiring new forms to best befit the state of that consciousnessness essence which is at this moment the soul inhabiting bark, cat, being, comet, space, and so forth. This is to say that the consciousness as in itself conscious of itself – (as in the being-human) is presented, as in evolutionary steps as in increasing active involvement with and as itself as self-consciousness self-realization with the choice to evolve itself as in passing through a gateway or a threshold of consciousness as in removing the clothes, garments, roles, disguises of the former as in that which one has come to ‘know’ as in that which is ‘real’, or ‘comfortable’, or ‘safe’, and to venture out into the wild (Dante and Christ) of the new paradigm of a total relinquishing, a total foregoing, a total surrendering of illusion – a total surrendering to the living. When I say that this is a ‘choice’, this is not necessarily a choice made at the level of consciousness; rather and furthermore, it is that this choice is ever so often one made at the nexus of the ego and the perceived death of the ego as in the death of the being, organism proper. So that, again, at risk of overusing this mythos – the journey of Inanna into the underworld is a journey of, although one does not know it at this time of descent, into an equal rising from ‘zero’ or the death of perception as (addressed from above) perceived death of ‘the self’ as in ‘the ego self’ as in One. This descent, of course, is that which is not One-being burned away.

So that narrative devices themselves are convenient, as they are in literature, in and to ‘advancing the plot’, ‘moving the subject toward the object’, and so forth – that the beliefs and events in the lives of human beings are themselves nothing more than narrative devices, which is to say perceived and perspectival truths (Parzival) toward the grail of self knowledge which is ultimately a journey within toward Oneself; the outer trials and tribulations and scruples of man mirror this inward ‘battle’ or ‘conflict’ or ‘peace’, or whatsoever one wishes to call it in and at this moment of being consciousness of itself as itself in disguise as this or that form, role, disjuncture, separation, perceived operation, et cetera. So it is, in the simple sense and tense: with football teams, nations, religions; strife and the glorification of sport

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and war as in teams and opponents as in perceived positions of opposition within the world as within ‘oneself’ as in unrealized binaristic.

So, then, we return to forgiveness as no mere sentimentality or state of feeling but rather that which is itself Grace as in Self Realization applied to and as in actively living as in the realization of Oneness contextualized into and as one’s own life and life practice – the forgiveness which is the acknowledgement and realization of the consciousness journey to and through itself as Being manifest in the lives and minds and reasons and choices and actions and decisions of all things and no things, whether ‘wrong’ or ‘right’; the abeyance of the soul in this higher place and space of forgiveness as in (not necessarily the ‘excusing’, but) the understanding of this process as occurrent of and as and through the entirety of ‘humanity’ as its true shape and form; furthermore, the occurrence of this transformational essence as the entirety of the universal Being-process proper. This, too, is the words of Christ on the cross, wherein he speaks: ‘Father, forgive them, for they know not what they do’.

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HIERARCHIES OF EXISTENCE, FREQUENCIES OF CONSCIOUSNESS

What this age is currently experiencing and undergoing is an artificial separation as in ‘(Self) knowledge [is power]’ as in the shattering of old institutional paradigms (being the churches, religions, temples, governments, states) as that which claimed hold and distribution by merit of spiritual information and knowledge, knowledge which, long since known to saints and seers, is Being embodied as in the spiritual experience of Oneself.

The loss of these institutional paradigms which claimed to be ‘gateways’ or ‘keys’ to this spiritual information as in being-oneself has thrown humanity at large into a ‘chaos’ of a supersensible and now absolutely sensible (as in apparent to the collective) lack of spiritude as the falling away of even the curtain of superficial spiritude as in the institutionalized ordained practice and worship of the individual paths of prophets long gone; equally, the suspicious curtailing and casting down the ‘prophets’ of today (celebrities, businessmen and politicians – which show and serve the spiritual bankruptcy of this time and order) as in a social order which no longer has even an iconographic god to provide for it an imaginary foothold or truism as a social order. For this – the organizing force or ‘godhead’ of the paradigm-civilization has fallen even from the worship of a suprasensible ‘god-image’ down to the icons of celebrity and power who are today, supposedly, ‘world leaders’.

In this loss of religion, it is evermore clear that there are in fact, in this age of separation, hierarchies of existence as frequencies of consciousness. What I mean here, simply, is that there are various gradations of Self Realization as Being Oneself existent in the world as consciousnesses in various states and stages of (re-)unification with Consciousness as Being-Oneself as (Re-)Tu(r)ning (In)To Source. This spiritual knowledge, is, of course, the religious experience experience with the increasing frequency of

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spiritual practice (in whichever form, manner, and matter such a practice may take in accord with one’s own noetic signature) as a living, or active embodiment of life. The ‘turn’, as it were, is the experience (not just the intellectualization) as in the incorporation as the embodiment of oneself as Oneself (or the rememberment of the artificial dismemberment as in a re-turning to the being- source).

So that we know the only true power in regards to consciousness as the state and nature of all things as the Being-in-flux is knowledge of itself as the Changeless Essence which appares to ‘change’ as in projections of en- light(e)ning from itself as shadows and spectres which, today, we call the world of rationality and cognition and ego in contrast to irrationality, subcognition, and subconsciousness as in that primordial underflow or undertow which drags the ‘upper world’ of human knowledge with it as in volcanos, tectonic plate shifts, earthquakes, geysers, and other such ‘physical earth events’ which are simultaneous with (not even ‘symbolic’) and to the shifts in human consciousness enlightened and changed as and at the root by spiritual experience as emergent from Consciousness as in the primordial essence of all things; the library of their ‘knowings’.

That we no longer even have the veil of ‘god-images’ to provide the illusion of spiritual experience as in embodied; that we have ‘fallen’ to the deification and icon worship of ‘people of/in power’ shows a degradation of consciousness equivalent not to a progression as in an evolution or a moving forward of consciousness from the ancient paradigms and orders which made significant realizations regarding Consciousness as in Oneness as in unified source – but, rather, a collective retardation and retrogression as in a ‘falling deeper’ into the illusions begotten by institutional forces wherein the spirit is ‘beheld from without’ as in an image worshipped and idolized. That we move ‘further without’ is that we fall into illusions, and give our innate spiritual power as in the capacity for spiritual experience

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away as in our attention, focus, and capacity for contemplation.

The lack of time spent in personal spiritual contemplation as in meditation (without the aid and guide of some sort of ‘navigating tool’ as in a belief system or a path or route to and through this practice) is itself at root of the matter. Without an internal spiritual or moral compass as in one’s own discernment; ability to discern and make decisions from an inner spiritual center (as in Being in the eye of the storm of confusion) – all of man and all of man’s life are thrown into chaos and indecision. In this sense, there is no rooting – merely action from the animal desire-drive to survival as in reaction. For we have a culture predicated upon precisely this: capitalization upon man’s lack of Self Knowledge. This, in itself, is industry.

For if you have, in any given society, any amount of perceived separation between ‘oneself or the individual’ from Oneself as in the Universal Whole or Absolute Reality, there is a teleology established as in a need or a desire to get from ‘here to there’ as in a journey toward spiritual reunification. By way of an in this journey, inherently, there is a movement from ‘lack’ to ‘wholeness’. This is, of course, an inward and inner journey concentrated by meditation practices (in whichever way one so chooses to contemplate this relationship ‘between’ ‘oneself’ and Oneself) – but it is instead projected outward as in romantic relationships, friendships, god images, celebrity worship, material production and consumption, and other such teleologies which are themselves ‘unsealed’ as in having objective correlatives. What I mean, in this sense, is that the closed teleology is established or ‘opened’ by means of an external device as in a symbol.

Of course, this is the entirety of the way of these books, as well as the entirety of the way mythos has represented (in the term represented there is itself, the teleology of objective correlatives) the inner and inward spiritual journey: by way of dragons, archetypes, suns, alchemies, and so forth. But it

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is itself the discernment of the mind; cultivation of the discernment of the mind by way of the practice of meditation and contemplation – which may, continually (as in a meta-cognition) ‘retrieve’ these rogue materials and return them to the contemplation of the Oneself as in always already incorporated into and as the very fabric and womb of Creation itself – as projections of Consciousness. This means, quite practically, the realization of ‘other people’, ‘manifestations of worldly things’, ‘relationships’, and so forth as both existent and non-existent – in the sense that they themselves take a position and occupy a frequency only as in a ‘projection’ or ‘image’ or ‘flame’ or ‘spectre’ or ‘shadow’ of Consciousness as Consciousness proper. This is a meditation practice accomplished as being(s) returned to the centre as Being. In this way we recognize all as God.

So that the teleology is returned as in sealed, we recognize these stories, narratives, dreams, desires, and all such things as themselves revelations toward the ‘goal’ or the end which is already accomplished or a priori established in and as existence as in the unity and unification of consciousness and Consciousness as being aware of itself as (in) Being. For even as we observe the status of culture, we are aware of this ‘rising and falling of frequency of consciousness’ toward itself as in its own Being-Nature.

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THE DOORS OF PERCEPTION

Upon realization of the sat-chit-ananda and the incorporation of the Ultimate Reality as experienced by the seer as ‘spiritualized’ down into and through the body by way of regular spiritual practice as in the regular contemplation of the Infinite, there is a question which amounts to little more than a scientific one, perhaps, but a question which is along the lines of the biological, the organismic. Which aspects of Creation at large align themselves to the different ‘objective correlatives’ of the organism itself – being its psyche, its emotions, its sex, and so forth. This is no question of mere curiosity or interest (although such a thing is acceptable), but rather a question of not only the survival of the organism but the alignment of the organism as in the health of the organism as in operating with the universal laws of metaphysics. Such a movement, then, would be a science or philosophy of ‘flow’.

It is apparent that, there is such geometric replication at work which ‘shows’ these aspects at a certain level, like the lungs as trees, or the nervous system as lightning – which clue the human being in to the processes at large and the compositional interrelationships of such things that are not only occurrent ‘within’ the organism but ‘without’ it, as not only ‘natural’ processes, but Nature as in microcosmic and macrocosmic replications and expansions upon the same theme, or archetypal geometric structuring of ‘material(s)’ as energetic signatures.

So of course, we are drawn to the borders and bounds of life and the conception of ‘the human life’ as in a form or shape which consciousness takes and holds for ‘a brief candle’; within this brief-taking-form, such things as entropy, birth of the body, death of the body, and sex. What is required in this analysis and alignment of the organismic microcosm with the Universal Macrocosm is not only this realization of Self but an active incorporation of said realization as in the continued evolutionary desire of the soul to become more

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like itself as in Consciousness. Such a project does not begin nor end; it merely transforms, or leaps into the renewed abyss as in a death of the prior form, prior idea, prior realization as in an expansion of the profundity of the possibility available to it; an expansion of its language as the discovery of another dimension or layer of its own depth as the Universal-Wholly. So that, here, we are talking about birth and death as access points at and through the canal or river of the primordial fiftessence, or world soul, or transpersonal consciousness as in the experience of emerging from Zero into One (as in the birth of the organism), or returning from One to Zero (as in the death of the organism) – or, equally, the emerging from One into Two (as in the birth of the organism as perceived ‘separating’ from the Infinite), or the death of the Two into One (as in the return of the Prodigal Son).

Here, we can see the very processes of cell division and intercourse at work; as replicated in human relationships, the process of ‘making decisions’; the maturation and initiation of the child into adult life, and so forth. This very principle of union, re-union, and separation performs the innate biological and Natural task and principle of ‘life in the world’ as a physical phenomenon – digestion, the expulsion of waste and sexual fluids; the senses of ‘sight’, ‘touch’, ‘taste’, ‘smell’, and ‘hearing’ as functions which are ‘delineating’, or create a sense of separation as in information the organism receives from ‘Another’ time, place, organism, or ‘thing’. However, at these access points of birth and death, such as the birth of a dream, the birth of an idea, the death of the ego-self, the death of a dream, and so forth – the powerful emotions activated as in the organism changing as in a charge of being is key, or gateway, even at the most superficial level, as to the transpersonal state as in the vessel at large of all human sensation, all human feeling, all human flesh, all human consciousness; beyond that, feeling and consciousness that which is not necessarily ‘human’ – coming into contact with This Momentous Organism.

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So that, at all times in practicality, the organism has access to the entirety of human evolutionary history as in information encoded into its body as its heritage, such information and to such an extent as which it is no surprise that organisms are easily typified from ‘without’, as in their appearance, their behaviors, their ‘essential physical traits and anatomy’, and so forth. However, of course, in the straits of this scientific codification of being-bodies is the Being-essence of the organism as in Pure Consciousness itself coded down and into the organism which, in turn as being Pure Consciousness, has infinite access to itself as being composed of the very cosmic elements which make up such ‘inhuman’ stars who, as it is becoming increasingly clear, live very similar lives to human beings. This heritage is expansive and relatively untapped in the sense that the human being lives the majority of his life convicted of himself as ‘a human being’, and as such part of a linear trajectory of history and development as in a community, race, or species of organisms performing a specific function in a specific culture in a specific time and place in a larger narrative of cultural-sociological-civilizational transformation of ‘human being desires’.

The ‘going-within’, then, historically, has been reserved for sages and seers of religious paradigms, wherein the ‘going- without’, has been the path of modern civilization – both having collided at the acknowledgement of quantum physics confirming a reality long since espoused and created-mythos in regard to religious traditions, particularly the heritage of Abhinavagupta, as in spiritually experienced (sometimes by hallucinogenics, sometimes by visions, and so forth) reality unfolding as in an inner sight of the sage or seer which itself as proven to be a direct line as in an inner sight as in a journey unfolding within – to the Infinite as ‘observed’ as in ‘verifiably’ ‘outer sight’. Thus, as the ‘conscious’, ‘outer sight’ aspect of human consciousness develops (the rational aspect, or that one that needs material confirmation from ‘without’ as it does not yet know from ‘within’ as in a journey from without to within as in understanding knowledge and information), it is continually confirming the

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‘unconscious’, ‘inner sight’ aspect of human consciousness which is, itself, directly aligned with and immediately emergent from the transpersonal as in a lotus flower upon the primordial water as in a flowering of wisdom as the direct, spiritual experience of the Infinite as an embodied experience and directly verifiable as in intimately known by the seer.

Therein, such intimate medicines have followed and been practiced as in ‘making whole’ by way of the spiritual insight which is itself the Realization of the Infinite and as such the decisions that one may make, practically, as in the everyday spiritual practice as in discernment, or wisdom applied to the situations regarding the organism’s health and well- being – and from this higher level of metaphysical sight, the decisions which must be made achieve a new form of clarity which is the internally, always already verified experience of the high-grade spiritual as a profound experience of Oneself which has brought one past the previous ‘limit’ as in the verified social reality all around oneself (the organism) as in that-which-was-before in a social sense. Of course, the experience of Oneself is the all pervasive Now; living from this Originary Moment a new behavioral ethics emerges which is the always already unified status of the being-body and Being made conscious and, with spiritual practice, continually in focus, re-focused, re-formed, and observed with new and different clarities and coherences. For it is not only an intimate experience which re-organizes (if not abolishes, entirely) the conception of the spiritual-religious, but an experience which entirely re-orients the mind to ‘reality’ and the behaviors and conscriptions of the social, the political, the natural, and so forth as in consensus beliefs, opinions, conjectures, and ‘knowledges’ of other human beings – but also entirely re-orients the body of the organism to and through that which it ultimately is.

This re-orientation, or transvaluation of values as in an abolition of the previous paradigm as in a ‘god-image’ ceiling of the culture and collective as experienced prior by the organism as ‘all that is’, or the organism’s ‘duty’ or

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predestined ‘life path’, is a shattering of ‘truth’ in the name of high-grade spiritual experience as itself the expansive threshold of Truth as in a form of knowledge which is so pronounced, so immediate, and so penetrative into the source of appearances and ‘realities’ that it acquires a mythic name and as such has no readily available object- sourced ontology; it supercedes that as such, as the source of all objects and ontologies at the very energetic root of the presupposed matter which ‘produces’ and ‘propounds’ them as in the indivisible root of all things even as they ‘appear’ ‘divided’, or ‘separate’.

Thus, we have come into a place as in the Universal Mind as in the transpersonal sphere as in that which not only is at the essence of the entirety of humanity, but the entirety of the perceived ‘objecthood’ and ‘subjecthood’, as well as the very essence and root of, themselves, high-grade spiritual experiences as well as high-grade intellectual experiences as in the creative sourcing of ideas, concepts, non-objective correlative images, dreams, and god-images. This very essence is of course what I mean when I say, Literature is the human being’s way of making a new human being by way of reflexive contact with the depths of the unconscious mind which ever so often (in the case of such a writer like Artaud), ‘strikes bottom’ as in contact with the domain, realm, and sphere of the transpersonal as in the Hadic, as in the realm, as we might call it, of the gods hidden in the very depths of the human being himself. So that Dante travels there is that he travels within himself as in rings and rungs and reaches a hitherto unspeakable and strange circle of Hell which is made manifest by way of metaphor but is in fact a spiritual experience of the inner journey through the depths of the self into and through the Infinite, not only by way of a contact as in a facing of God, but as a direct experience of God as in an immersion.

Such an inner journey is facilitated by an about face of the self which is an inner dialogue as in a process based philosophy of becoming which is a movement by way of and through language into and through the depths of the

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utterance as in the source of the speech as in the one who is speaking – the very same jnana yoga of knowledge which is asking ‘Who am I’, ‘Who is speaking”? When I ask such a thing I am not moving through a production of literary images and devices, but rather a stripping away of literary images and devices as I have applied them, unconsciously, to my own life, being, essence. In this sense, I am like Inanna stripping off my clothing and garments until I am at essence, entirely naked, having been burned away ‘myself’ until only Myself remains.

In this going within, of course, is not only an advance as in an evolution of the spirit, but an emergence of the practical discernment as in a way of living life – one that emerges innately, immediately from the self by way of contact with the Self, perhaps called the speech of Logos, or God, or Wisdom, or Sophia – a voice which, when in commune, is the voice of the Self speaking through the organism as that which is, of course, the voice of authority as to the organism’s direction in life and living as a surrender to life and living as in a surrender to the ‘higher-Self’ of the organism as in the organism’s Infinitude. So that we do not, of course, throw out the valid external observations of the sciences which have undergone the rigorous courses of peer review and so forth as practical processes and options in regards to our own life practices – but that we do know ourselves the best course of action for ourselves by way of our immanent intercoursing with ourselves as Oneself, proper, as in the information one receives as in spiritual experience as in conversation with the Self as in the signature, channel, or reception of the divine as in the divinity of the emanant body. This form of knowledge, of course, has been alternately described as the form of knowledge of madmen, geniuses, and seers – but this form of knowledge, of course, is available to all who give time, energy, focus, and attention to cultivating the flow of it as a connection, the truest, deepest connection one can make as in connection with Oneself.

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NOTES

My interest and work is the same interest and work as the physicists like Einstein and Bohm, in particular, but that my interest and work proceeds in process-based philosophy, as does theirs in the realm of the ‘sciences’ (as in formulae and maths) vis-à-vis language as a qualitative device as to be in tune with the Infinite, whereas the modern sciences are (supposedly) split from ‘the arts’ (qualitative) by way of their locus and emphasis on a quantitative ‘theory of everything’. I agree, here, with Bohm that such a theory is not possible but as and including a process-based framework which is not satisfied with any such creative description of Creation excepting that which is occurring now and as such abolishes all possibility of frameworking and systematic approach to describing or ‘capturing’ the Universal Reality but as that which is experienced by way of the human-being-organism and that that experience is described vis-à-vis a form of growing mastery of the ‘language’, as it were, being quantitative, qualitative, both. In this sense, the philosophy of existence is only possible in and as an immediate experience, revelation, and contemplation of the Infinite using the materials and resources at hand – being mind, being hand, being breath, being gesture, being paper, and so forth.

Such a realization or acknowledgement at large would topple the bloated largesse of such human fields as philosophy and physics in the sense that such an experience cannot be ‘artificially generated’ by way of an increasing amount of appendages and sophistication, but rather that it is met as in a greeting or communion by way of stripping away the worldly dross and nonsense which constitutes these structures of thinking-thought as institutions in favor of a devotional practice as in a spiritual practice entirely oriented to and toward communion with the Infinite as in the union of the organism-self with the Oneself, as the Oneself. Such a practice can only be internally verified; with it, is stripped the fame, the attention, the verification of the community as

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in ‘proof’, and so forth. This is to say that such a science of the Universe-Self is not possible but as an inward journey undergone and done through Oneself, for Oneself, as Oneself; thus, a journey of humility and continued learning and listening and attention. Such a science is verified backwards, as in realized and acknowledged as in a community of ‘others’ as in having the high-grade spiritual experience and reading the works of others who have had such a similar experience at the level of experiencing the skeleton of the Universal process and communing at this juncture. This is how I came across Abhinavagupta’s works and the works of Stanislav Grof; experienced them at the level of intimate understanding as that which I could only verify by way of my own spiritual experience – and not by any such ‘knowledge’ I had accumulated otherwise, such as book knowledge, academic learning, scientific discourse or ‘proof’, and so forth. This form of philosophical-science is, itself, the experience of being enfolded into the Universal- Being and as such experiencing, intimately, as in an ‘underworld journey’, the unfolding of such a changed- transformed nature as in Becoming-Nature-Oneself. Those who return and write about it are able to and do describe if not aspects or fractals of the Universal Being-Process At Work, the mechanism of such a Becoming as in Kashmiri Shaivism, and the spiritual understandings and journeys called ‘science’ by Einstein, Bohm, Tesla, and others. But we do see here that the modern sciences do only describe that which can be reached as in external observation; these very sciences are held back by their process of ‘logical verification’ as in proofs which must be supported and lifted up by their community.

The philosophical-science of the seers is predicated upon an experience of the Universe which necessarily goes beyond any and all language currently available culturally, socially, globally in order to define the essence of reality; it uses any and all language necessary at its disposal as the very experience of borderlessness as in sat-chit-ananda as it has already, a priori, experienced for itself this borderlessness as in the spiritual experience of the Infinite-Creation. Thus, it

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proceed ‘inversely’ from the modern sciences in that it already ‘knows’ for itself, innately as in the high-grade spiritual experience, this Infinite-Creation as, in, to, and through itself and thus works ‘backwards’ in order to bring it into ‘being’ and as such uses highly figurative, metaphorical language in order to describe it as in essence- process-and-proceeding-as-unfolding. That modern science is and has relegated itself to the qualitative and verification of others as objective knowledge is proof positive that, in the words of Bohm, that it cannot and does not tell us anything about the essence of the universe, in that it admits that it does not know; furthermore, proposes it may know by way of some preponderance of a formula from without as in an observation of ‘things’ and their ‘materiality-physicality- existence’ and tell their truth. However, quantum physics is a slow breach of these terms in the quasi-spiritual physicists and their understanding that there is a greater source at work which is at once the very Creative Essence of the being-human; furthermore, that the being-human is this very Creative-Essence and as such is always already observing itself at work in, as, and through itself as Pure Creation. This is to say, that science is at work re-unifying itself (as in the days of Ancient Egypt, Greece, and India) with itself not only as philosophy, but as the Creative Essence itself.

It leaves one then, to wonder, how has this splitting come about if not for the forgetting of the divine nature of the human being? That, furthermore, why was this forgetting necessary in a social sense – beyond the bifurcation of ‘humanity’ to create the ‘human-inhuman’ category of slaves? Here, we are talking about the establishment of ‘Western science’; subsequently and concurrently, the bifurcation of the ‘Eastern’ and ‘Western’ worlds and respective modes of consciousness as in approaches to life. Can it be said that such a bifurcation ever occurred? In the sense of pure consciousness, of course not – but in the sense of the being-human development and relationship with itself, of course – it is apparent in the construction of global society in this day as hemispheres as nations at odds in an

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economic, political, and social sense. It might be said that, in the same sense as the desire to split the atom, or the splitting of the cell, the separation of the relationship, the writing of self – that it is to grow further; grow deeper into the knowledge of Oneself by way of changed consciousness- form.

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THE EASTERN AND WESTERN HEMISPHERES OF THE MIND

The Western Hemisphere approach to consciousness (as in the sphere of the mind) is the approach to being as in being- without the knowledge of Being as to be-acquired, obtained, possessed by way of penetrative inquiry.

The Eastern Hemisphere approach to consciousness (as in the sphere of the mind) is the approach through being as in being-within the knowledge of Being as being-possessed-by- Being and is as such ontologically and teleologically closed as a priori being always already within itself and as such and thus infinitely accessible by way of a ‘going within’ as in an inward communion as in the high-grade spiritual experience.

In the sense that we observe this ‘split’ not only in the brain of the human-being but in the world history of human- beings as in an approach to the human-being itself as itself consciousness, we are observing a micro and macrocosmic process of becoming as the individuation of two hemispheres from that which was at one and at once without a history of individuation as in cell division (early civilizational unity of medicine and the sciences and mythos and the arts); a process of individuation which of course, by way of intercourse of the now-individuated being-bodies, is returned to itself with a new wholeness, in the sense that it has learned of itself by way of and in an artificial split or opposition as in a polemic of consciousness wherein the two impulses (as and always at one and at once, the Dionysian and the Apollinian), are ‘pitted’ against one another to, in turn, make greater sense, clarity, and coherence of one another as archetypal divisions and itself as a becoming- greater whole as in new synaptic connections by way of this Self-World binary decomposition and recomposition of the Infinite.

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In this way, the ‘consciousness game’, as it were is unfolding not only as the universal process of intercoursing of interpenetrative im/expulses (see the former essays), but as and in the ‘individual’ human-being and the entirety of the history of human-beings, proper – as a mirror of and to universal consciousness-evolution at large as the ‘evolution of the human being’ into new methods, mechanisms, methodologies, and modes of perceiving ‘itself’ in relation to ‘the world’; furthermore, in relation to Itself as and as in The Infinite – by way of these technologics and appendages. Formally, the human-being-body is itself appendage of and to consciousness as a projection of Consciousness itself.

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A VISION

As in the world’s turning, today Men are lost to the insanity that consumes them from within; The breakdown and fall of this empire’s ordering of the mind – An order presumed.

They are tortured from within by their beliefs: Prognosticators of government, virtue, logic, and fashion, Religious idolators of the new age – Called upon by their teachers to propogate The Knowledge.

As in the world’s turning, today, They are within the womb of their own imaginings, Thrashing out against the falling world, Their falling souls; Sparking the firelight of war within their breasts: To press on and fight for the true charge of god, Or else be punished and burned. Such men have no inner ground; they are tied to the mast of their crumbling society.

Man’s insanity, what of him? In the asylum of his own mind, convicted of his reason; Hung by the noose of his own believing, dropped out into the Infinite, terrified, Swallowed in the myth of himself, his world, his history. He does not even live; he does not even exist – Instead he absists in the womb of imaginings. He is shuttered; His eyes, the blinds.

You have seen these men, their heads to the ground, their restless slumbering, their angry cries: The men who are to jury their freedom, to designate and debate who slips the ball and chain upon their ankle,

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Locking the clasp with the spectre of one’s own hand.

For that they dream they dream of war, opposition; conflict, confusion – for they themselves are the world pressed out, produced, believed, made manifest.

Have you seen the demon torture these sinners? The demon that is their own hearts and minds, severed from inner communion; the sinner that is their belief in the existence of evil on this earth – the very evil which is their own inward confusion. That one does not know for himself the true nature of this world – he is blind and at the behest of the men who he trusts to know the truth for him; To feed it to him cleanly.

So I watch these men rage, these prognosticators, And churn the wheel of their own burning world Upon which they are strapped, by their own hands, Guarded by their treasured and trusted Reason. It alone holds the key to their minds.

For they are reaching out, desperate souls, Cast from the ship of humanity into the raging tempest which threatens to drown them whole in the sea of the great unconscious, The very waters from which they rise, primordial mud, Forgetting of their true nature.

Who do they see? Who do they see but enemies, but foreigners, but others, but usurpers, but hate? Who do they see but those in need of their salvation, their moral sense? Who do they see but that aspect of themselves that they have cast out? All of their spiritual power goes this way – willfully cast away and then lamented, then suffered, then violently reclaimed in the fist around the globe, fist around the wheel, fist around the throat.

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For Justice to come! For Revelation to come! For Judgement to come! They sit and prepare themselves to be the most righteous, to be the redeemers of civilization, of all that is good and just, the shining saviors of humanity. What of them! This Justice is Death; he comes with his anvil each morning – those who wrestle with Death know him well and greet him with a handshake, to be polished upon the stone of hard labor and spiritual practice – to become so accustomed with Death as to out-grapple him, to know his moves, the slip under the armpit, the elbow to the nose. For it is you and Death, you and the Infinite – you stand to face him, as Death, as the Infinite yourself! Do you not see where your course lies, where your journey becomes ever more so itself?

And still they turn the world – to the projected concerns, the illusions of human control, the penning and caging of the wrong and the jubilation of the right, the clean and perfect world upon the cleansing of evil. Such presumption wastes the lives of men; it drains their time, their minds, their life force. So they are called to the war of civilization! The war of society! To rot in the trenches or die for an imagined god, a god seen by a priest in a locked room, a god envisioned by a seer in spiritual ecstasy. The seers have seen the copulation of the gods and known the hidden structure of the universe. And men die for the mere shadow of this! For flags and symbols and signs.

So I have been brought to poetry, In observation of all of these goods and evils taken with such terrible seriousness! I meet them with a laugh and a shrug; these shadows and spectres, flickers and reflections. Such human beings with sufferings, woes, dreams, desires – to all their imagined lives. One is a mother, another is a homeowner, another is a musician, another is a trash collector. Another is a rock, another is a breaking wave, another is a comet – tailing the

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cosmos. I cannot see the difference between you! Am I supposed to deify the human, and place the cat beneath you? Am I supposed to care for myself and forsake you?

Men do not see the simple truth; instead they wish to complicate their time for the cinematic excitement. For they desire the rush of war, the collision of sex, the bloodshed, the power, the control, although they would not admit it in polite company. Such men are cowards; they lie in public and revel in private – they take such joy in the tossings and turnings of the slumber of the human race and yet lament it at each chance they get! So it is with the cinema; so it is with those so enamoured with the art of Creation that they do not arise to greet Creation itself – they are content and wedded with images and spectacles of separation and collision. So it is that humanity is an engine of excitement, spectacle, and bloodshed. We may say then that the Colosseum of Rome is the true manifestation of human existence and culture, along with the pyramids of Egypt. Who today does not even admire these ruins, built with blood, overflowing and outpouring with the piles of bodies wasted in the construction of their artifice? The very humanity is a funeral pyre at which the watching admire the skulls left in the wake of the flame; the emergence of that which was uncovered within. So they burn each other and themselves for the enjoyment of the vision of the destruction of the unreal.

The very human being today is being excavated by such bloodshed, the very root condition of his nature and essence – his cosmic existence and absolute undifferentiation from the Cosmic Whole. And it is the very men who become truly individual in the face of society, culture, and god who realize this! They become truly men of God and cease to exist as themselves; they have utterly transformed and experienced the fantastic death and reunion of the consciousness with its great and wide body, Consciousness, Vishvarupa, Adam Kadmon. So man kills his shadow as the other and kills himself when it is his vision of the without that must truly die.

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THE INNER SENSE

Do we so truly believe that we exist, that this world exists, that such a human life has any such importance, propriety, reason, or purpose above anything else going on in the cosmos? Why is this consciousness ‘taking form’ ‘as’ ‘a human being’ so attached to its perceived formation?

It is because it believes, it is because it is attached, it is because it is engrossed in the narratives of human beings as ‘struggling’ or ‘suffering’ on earth as a tale, or a story of existence as in a genealogy of his own inner life, a justification of his own personal choices; the investment in the navigation of his own life and his own survival.

For if he survives, what survives other than a man ensconced in the illusion of his existence, his body, his narrative of himself as a name, a role, a character, a time, a place? For that he does not see himself as he is as the Universal Whole, he is limited to his immediate senses, his immediate conditions, his immediate reality as necessarily delimited by his perception.

It is in this way that man believes as a mode and model of consciousness limited to and thus tied to as in his self belief the sense-body – or the very ‘organism’ which ‘composes him’ as in his border, bound, and thus ability to perceive and know life. That his senses point outward or take contact from without is their pleasure and common deception: that the eyes take in the world, that the mouth takes in the world, that the ears take in the world, that his touch takes in the world, and so forth. He does not exercise his inner sight as in his mind’s eye because he believes he has adequate perception; that his sense-body can possibly constitute not only his own existence, but verify it, his world, his universe, himself. That he does not activate and explore his inner sense is that he does not take the journey of his life, but that he pursues ‘truth’ from ‘without’.

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100

MESSIAH: THE ONE WHO SEES

I. The messiah is the one who sees clearly as in the inner sight necessary to discern the Ultimate Reality from the projections, illusions, and conceptualizations of Consciousness – as in theatre, play, disguise of Consciousness as human affairs, appearances, things, images, et cetera.

II. Thus, historically, the messiah has been deified and worshipped as a god, or a god-seer, or god- bringer, when, practically, in order for the human consciousness at large to advance, all must become messiahs.

III. So it is that the Buddha and Christ and Mohammed are held up as figures of divine and divining Consciousness as Being Itself and as such living ‘upright’ lives as in light of divinity, but that this road is not pursued by each individual is the couching of religion and religiosity as a following.

IV. In this sense, each individual is, in the organism-embodiment sense, capable of and possessing the traits and receptors necessary as in insight to commune with the Essence of Being as Oneself – but these traits require cultivation, attention, practice, and inquiry as in the desire and search for Self Knowledge and Self Realization as in transcendence of the order at hand, proper – as in the becoming Oneself in such an individual manner as in one’s own revelation of God.

V. So the seers and visionaries of history have seen and heard God as Being From Within – using such ‘extrasensory’ faculties as the mind’s eye;

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   the heart’s ear, to hear the inner Wisdom of the
   ‘higher self’. Included here are not only the
   deified messiahs of the religious traditions, but
   the saints, the prophets, the mystics, and so
   forth. That these sights and visions are couched,
   themselves (along with the lives of the seers), in
   a mystical or mythic tradition is that insight is at
   odds with the historical-cultural paradigms
   which organize and structure the lives of those
   seeing within them as ordering forces which
   ‘police’ insight and conform it as and in regards
   to the doctrine of power which is currently
   ordering society as in the church, the religious
   state, the narrative at hand in and through
   which human-being is organized and ordered
   as in civilization.

VI. This is what differentiates the messiah- consciousness from the consciousness of the saint or the prophet – that the messiah consciousness is altogether in and of itself a new revelation or spiritual paradigm brought to breath as in envisioned or envisioning possibility. So it emerges from said society or civilization as if it was an unknown language, an impossible image, or something – quite literally – transcendent as in beyond the existent god conception or what is possible to be true. The messiah-consciousness is a psychic, scientific, spiritual breakthrough of the spirit through, above, and past the existing threshold of human psychic-consciousness perceived limits and limitations. It, in itself, envisions an entirely new method and way of acting and conducting life in light of the spiritual realization which is, itself, embodied, a new cosmology.

VII. Here, it is important to move past the history of messiah-worship as the construction, enforcement, and created followings of religious

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    traditions, but to identify the messianic as a way
    of seeing and a way of being which is
    necessarily a movement or leap forward in
    human consciousness itself as an expansion of
    what is believed to be possible, real, or true by
    way of the introduction of an embodied
    cosmology which immanently signifies in action
    an expansive and expanding universe. The
    messiah, then, not only sees a path or way
    forward in the human sense, but the hidden,
    obscured, or occulted inner structure of
    existence proper; that this is precisely the way,
    mechanism, and method to and through which
    this ‘new way’ is enacted – by way of a higher
    sight of a higher ideal – a higher conception of
    the human-Being as in Being-Consciousness.

VIII. Such a conduct then, as it is peppered throughout time, is hitherto and always already unprecedented as a unique and individual interpretation of the cosmic order; a filtering of that cosmic order into terms which befit the current, existing status of ‘humanity’ as in ‘the world order’ in various states of disorder or confusion in the half light of the unity of the ego-self-individual and the Cosmic-Self-Wholly. Such a seer sees these terms as simultaneous, one and the same; merely artificially divided by a consciousness or group of consciousness which is in various phases and states of development. It is then that the messiah consciousness, proper, is a mature, adult consciousness which is aware of itself as Consciousness entirely; furthermore, has ‘brought down’ this awareness into practice as the revolution of everyday life.

IX. This is, nothing short of the creation of an entirely new cultural context, one hitherto unseen and without analogue beyond that

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  which can also be called ‘messianic’
  consciousnesses of human times and lives past –
  consciousnesses which, in the paradox of their
  apocalyptic individuality, have spurred mass
  movements and followings – not of the creation
  of one’s own messianic consciousness as in
  relationship with the Divine and practice
  without order, law, or code but listening within
  Oneself as oneself to Oneself – but of the
  following of the ‘laws of life’ supposedly taught
  and handed down by these figures to humanity
  at large.

X. This, of course, is the great fallacy of the historical figure and archetype of the messiah: that the messiah brings nothing and can bring nothing but a process-based approach to the cultivation of relationship with the Infinite; thus, as such, to Oneself and ‘others’ – and that this process-based approach as in a spiritual practice conducted by oneself within oneself as in a communion with Oneself has been ‘misinterpreted’ as a ‘solution’, or a way of being as in a journey undertaken by this messianic figure that has already been taken as in resolved for others. Such a statement as ‘Jesus died for our sins’ is not an absolution, then, but it is taken as one – that one need not become messiah to and through Oneself as the process- journey of Self Knowledge and Realization; the implementation of such knowledge into and as life practice as in the act of living.

XI. We must become the messiahs of today.

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QUANTUM LINGUISTIC THEORY OF THE UNIVERSE AS IN SPEAKING-NOW

Process based observation of the universe as in creation –

Metacognition: observing the function of the mind from a place of detachment as prima materia as in consciousness observing that which it is composing and composed of acting in light (as within/without) of itself as in the play of itself-itselves.

That we are observing all things as gradients and gradations of this universal creation process and thus observing them as an unfolding; observing the passions, the play of the character, relationships, seasons, self.

So that ‘my’ desires or projections are, inextricably, a part of that natural creative process as themselves creative processes as in an impelling, propelling movement forward - a driving of life deeper into itself as a realization of its intrinsic motivators. That this is occurring within ‘me’ as ‘me’ is that it is occurring within the universe as the universe as in Being-Becoming.

So we say then that desire is itself the projection of perfection and wholeness as in Being-Itself without itself as a collapsing of a matrix of creation as in an emergence as in a projection of something that is ‘not itself’ or appears to be ‘not itself’ but is in fact itself disguised as ‘Other/Wor(l)d’ to be consummated, understood, known, accepted, re- incorporated in this knowing as in a pseudo-remembering as in a perpetual inclusion and desire and drive toward desire fulfillment as in themselves ‘cosmic games’ of perpetual inclusion of possibility as in a shattering of that which was before conceived of to be possible as in the belief in and as the ceiling or limit of truth as organized or calcified or fixed imagination as ‘that which was and will always be’. In this sense, the universal creative principle is that or pure imagination and pure creation as in creative process which

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is always in excess of itself as in a creative spilling over of Being into Becoming into ‘re-incorporation’ of the OverBeingness or the excess-of element as in ‘other- shadow-wor(l)d’ into and as and pseudo-returned to the fold of Being-Consciousness-Creation as in metacognitive understanding of itself as consciousness as Consciousness as in the Self realization of One’s own true Nature; therein and thereof, the Nature of Creation as in a metaphysical union of the micro and macrocosmic as in ‘mind’ or by way of a communion between the organism-organ-mind and the cosmic-primordial-prima-materia Being-Mind.

In this sense, the brain is a receiver for Mind as in mind as in being-Mind at the mote level; as such is the cosmic particular which receives the signal-sign, call, or word, of the Cosmic Mind as in that which Being transmits as in a running over as in an enfleshment as in an excess-of spirit as in the desire driven into flesh as in the materialization of Being as in beings by way of the Creative principle which is a collapsing of the One as in a splitting of cells wherein the One finds itself ‘facing’ itself as in a pseudo opposition or scion-ing wherein the essence necessarily achieves form as in the counterpart of essence as in the extreme ‘Othering’ of the Universal Body as that which is to be ‘re-incorporated’ or ‘included’ or ‘returned to the Cosmic Body as in the process of metacognition as in a creative expansion by way of itself-knowing itself differently; as in another dimension, perspective, appendage, eye.

extreme, pronounced, or contrasted.

That this extremity is relative is that each counterparting as in creative beings must stand in extremity as in extreme opposition to that which it is not in order to understand that which it is as in that which it is not ‘as in the Other’ also is. This understanding is the end of war, conflict, and resistance - as in the collapse of magnetic poles as in a union of the two within and as One as in the return of the prodigal son. such creative extremity is necessary in order to establish pronounced contrast of being as in the process of self-

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individuation; the creation of worlds and physical matter as in and for the universal to reveal itself; furthermore, to reveal itself as in possibility as in that which it perceives itself as ‘impossibly being’ or ‘impossible to be’. This is, in the way it is popularly conceived, the work of miracles as in acts of wildly creative imagination as in impelling of and by way of the imaginative mind to include all that is desiring, all is possible-ing, all is creating; as such to act with this metaphysical principle of creation even ‘in the face of’ perceived ‘extreme materialities’ or perceived ‘concrete conditions’ as in ‘past imaginings’. That these ‘extreme’ or ‘pure materialities’, furthermore, are composed only utterly and absolutely of Pure Mind as in Pure Consciousness; furthermore, can be and are perpetually Being utterly changed as in and as and by Consciousness as Being Itself is their fundamental, beyond-liberation liberatory principle. That we realize ourselves as Pure Consciousness and Utterly Free Creation is that we engage the metaphysical process of the universal creation with the playfulness of the child; as such understand at root this cosmic stage.

It is such - that consciousness becomes more conscious of and as itself by way of metacognition - which is to say revelating itself by ‘leaving itself’ as in projecting itself as in desiring-body; as in ‘wandering body’; thus observes itself wandering as in the creation of the organism-mind through which it is not only ‘manifest’ but connecting or related to as itself as a receiver or an instrument for its higher, pure form

• as consciousness as in relation to Consciousness as in an appendage or a Prosthesis of blood or life force energy to and through which life force energy flows as that which is fundamentally composed and made up of life force energy as the prima materia of all ‘existence’. As such, the universe is perpetually ‘intact’ and ‘whole’, but that in the pseudo- dismembering and pseudo-remembering process as in Being-Becoming, it gains intimate knowledge of itself as in body as in mind-muscle connection as in and to the limbs of consciousness as in its neural networks as in the creation of ‘new’ synapses within itself as in accesses to ‘new’ dimensions of consciousness in relation to itself differently as

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in itselves inhabiting ‘new’ universal positionalities, or crossroads, or matrices-grids to and through which it becomes capable of moving and communicating and perceiving and creating and cognating and knowing.

It is in this sense that the universe cannot be ‘known’, but rather that it can be observed as in a process(es) unfolding at all levels of creation as in the micro and macrocosmic - manifest itself as in a seeming teleology or symbology of transference as in ‘meaning’ handed down through levels, layers, bodies, spheres, and circles of ‘existence’ - but rather that the universe never ceases to exist because it never comes into existence (as in birth or death), but rather projects itself through, to, and as itself as in an unbroken teleology as in itself manifest through itself as in all things as in not only Being their prima materia, but being their essence-‘everything’; thus speaking through them, about them, as them at all times and in all spaces-places as being suggestive of itself as in Being-at-the-essence as in Creation itself as in the interpenetrative impulses as in an intercoursing of extreme contrasts as in the spirit and the flesh as in the mind and The Mind as in low density and high density information seemingly ‘at odds’ or ‘in difference’ with one another but themselves as in always already Being Oneself as they are ‘re-‘incorporated by way of that selfsame and very Creation-process which ‘births’ or dejects them and then subsequently ‘reabsorbs’ them as in ‘swallowing’ or ‘consuming’ or ‘consummating’ as in a return to the knowing of spiritude by way of a knowing of itself as in an intercoursing or a movement to and through ‘the individuation of the organism-star’ and the, too, symbolic death of the spoken word returned to silence as in being at its essence. This, too, is to say that they are created by the womb, within the womb, without leaving the womb; that they become themselves is that they know themselves as Being in and as Pure Creation as in Pure Consciousness and as such they ‘return’ ‘to’ Pure Consciousness transformed in that they have had the experience of being-knowing-Being differently.

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So that Being achieves itself as being in and as a counterpart to itself and incorporates itself as in including itself even as it appears as ‘being-Other’ is that it achieves greater Creation as in the method of inner and inward production as in the expansion of the womb of Pure Consciousness by way of the mechanism of the creative production of being within Being as in a stageplay of Consciousness Becoming Knowledge Of Itself as in, fundamentally, a metacognition as in a growing from within which ‘produces’ the ‘phenomenon’ of ‘outer results’ as in ‘physical’ or ‘manifest’ growth of the ‘known universe’. In this sense, the ‘phenomenal world’ is merely a snapshot of the inner surface, or the skin or the stomach- lining of the earth or the womb of Creation from within, scrawls on the walls of the womb, illuminated by the making

• partially translucent, as her making churns within - the eyes of God witnessing Itself-Becoming at all levels and states of Consciousness, Itself.

All forms, understand, are only temporary manifestation; Only the formless Essence eternally exists. Once this truth is realized, There’s no more necessity to be reborn. – Sri Dattatreya

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110

ATOMIZATION: THE SHATTERING OF THE PSYCHE, TOTAL OBJECTIVITY

The social state of the world at large and consciousness at large as in the collective is this: an atomization as in a fragmentation or a fracturing of consciousness down to the level of the molecular, the particular, the smallest and most mote or miniscule aspect of the human being as in a differentiation in and at all levels: a total objectification of the human being, humanity, and the earth at large as instruments, tools, and materials – to be used, exploited, ‘objectified’, and viewed purely as anatomical machines of flesh, wood, water, soil, et cetera.

This pure materialism has arisen from hundreds of years of ‘human progress’ in regards to understanding as in ‘knowing’ the nature of Nature in the sense that the sciences and philosophies of Western Civilization at large believe that such a ‘knowing’ can come about vis-à-vis an autopsy or an excavation of the organism as in peering within it from without it. Hence the term: objectivity as in objectification. Therein, even the human being has himself self-objectified himself – placing himself within various frameworks and hierarchies of self reference, social roles, namings, definitions – to such an extent that his consciousness has atomized, fractured, and shattered as in a psychic condition as in a debilitation.

This fragmentation has only exponentially grown over the last half century, including and especially regarding advancements in computation technology and the use of screens to view, process, and ‘obtain’ information – to buy and sell materials, to ‘see’ into the lives of others, and to project one’s own life. Such a fragmentation is this: that complex dimensions of embodied life as in information as in human life, plant life, consciousness life – the very substance which composes existence – has been continually and perpetually reduced as in the senses as in seeing – to a

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resource which may be obtained in two dimensions: as in having no depth as in superficial.

This is the end of materialism as in pure materialism: surfaces and the ‘insides’ of surfaces which can, in turn, ‘explain’ the entirety of life as something that is reduced and reducible to the anatomical mechanics of the universal body. In this sense, it is the death of the soul and the death of the spirit as in the animating forces at work to and through the projected body in a conscious sense – as such forces are relegated by the thrust of modernity as in and to pure materialism to the shadows, which is to say to the unconscious aspect of the collective psyche.

These surfaces are then people: themselves status symbols as garments, bodies, reflections, images, and themselves entirely defined and reduced to socially these symbols and images – wherein the image and symbol have collapsed the complexity and density and depth of the body into two dimensions as something readable – immediately insertable into the dominant language order: that can be read for value, for content, for what-it-is-worth.

What this ‘human progress’ is, is the belief that we are moving toward a singularity as in and by way of atomization as in and by way of the process of individuation-from-without: which is to say knowledge of the self by way of knowledge of the self as in the object. That, in this sense, the self-knowledge can be ‘obtained’ or ‘possessed’ or ‘known’ by way of apperception: a sensing by the use of the traditional human senses as in a seeing, a hearing, a touching, a smelling, a tasting, and so forth.

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UNIVERSE THEORY

‘We all have a shadow. Or does our shadow have us? Jung asked this question: “How do you find a lion that has swallowed you?”’ – Connie Zweig

‘Be a trader with Allah’ – Imam Ali

‘The anima is the archetype of life itself’ – Carl Jung

‘Prana is the greatest force in the universe. All force are nothing but its manifestations. When prana is manifested in its full form, life is manifested in its full form.’ – Shri Bramananda Sarasvati

‘The ego’s central role as a planning, controlling authority is a powerfully exploded by trauma. In a traumatic event, ego boundaries are overrun, and one learns that the everyday ego is utterly insubstantial.’ – Ursula Wirtz

‘The anima is not the soul in the dogmatic sense, not an anima rationalis, which is a philosophical conception, but a natural archetype that satisfactorily sums up all the statements of the unconscious, of the primitive mind, of the history of language and religion. … It is always the a priori element in [a man’s] moods, reactions, impulses, and whatever else is spontaneous in a psychic life.’ – Carl Jung

‘In physics, horror vacui, or plenism (/ˈpliːnɪzəm/), commonly stated as "nature abhors a vacuum", is a postulate attributed to Aristotle, who articulated a belief, later criticized by the atomism of Epicurus and Lucretius, that nature contains no vacuums because the denser surrounding material continuum would immediately fill the rarity of an incipient void.[1] He also argued against the void in a more abstract sense (as "separable"), for example, that by definition a void, itself, is nothing, and following Plato, nothing cannot rightly be said to exist. Furthermore, insofar as it would be featureless, it could neither be

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encountered by the senses, nor could its supposition lend additional explanatory power.’

I.      The anima experience as holotropy of the ‘self’,
        magnetic attraction, the poles of existence -
        physical magnetics of polarity as in vibration -
        the hormonal cycles, the magnetic attraction of
        the organism to and from that which it ‘is not’ –
        physical world mechanics as in magnetics of
        density and frequency (that which is shining
        from within; that which receives the shining
        from without): linguistic fulfillment of the word
        upon the page, the world upon the self, planet
        about the sun, moon about the earth, the wave
        upon the shore.

II.     That the moon moves not only the tides, but
        the water-bodies of all life on earth. That this
        information is passed immanently as in a
        movement of and through the organism into
        itself as life-force energy changing the energetic
        signature and sign of the organism as in the
        ‘changed form’. We can then call such a current
        of force running to and through the ‘largest’
        and the ‘smallest’ planetary bodies as in a
        magnetism of itself through itself to itself as in
        itself – the essential nature of creation.

III.    It is magnetized toward itself as in its ‘other’ as
        in the manifestation of cosmic or spiritual unity
        as in the collision of spirit and flesh as in full
        manifestation as in breath. That the universe
        ‘breathes’ is that it meets itself in the expansion
        and contraction which is the meeting of the two
        poles as in contradiction or paradox - in the
        sense that a revolutionary fervor or sense
        among human beings is met with a
        conservative, or reactionary ‘backlash’ as in
        retrenchment.

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IV. Thus the spirit encounters itself differently in light of being met by itself in changed form, as itself embodying that which it ‘is not’ as in Nietzsche’s Zarathustra, the electrical discharge of lightning as in the meeting of positive and negative charge, the friction of the earth’s plates as in an earthquake; the orgasm as in the meeting of the two nodes of the organism and generating a charge by way of and through friction, stress, and the pull of desire as in an intercoursing of the perceived opposites, manifest and reflected in and through one another as ‘the other’.

V. In this sense, we understand that ‘love’ is the a priori union of self and other as in the cosmic Self manifest as in the meeting of magnetic oppositions as in a dynamic pull to manifest union as in the intercoursing of the interpenetrative impulses, archetypally, as in the Dionysian and the Apollinian. This vision, of course, is manifest first and foremost in the realm of the imagination, of the womb of pure creation which it never leaves, but rather achieves itself through itself as in the inner calling which makes it manifest within itself as itself: this perfect union is creation itself, manifest a priori and always already as in the vision of the anima/animus, which is to say the force of dynamic opposition which evermore calls ‘the self’ into further play with itself as in ‘the other’ by way of positioning itself as in opposition as in that which ‘does not (yet) exist’; thus comes in form of the dream or spirit vision or prophecy as that which is to come as that which is calling deeper into life.

VI. This is the tension, of course, between the past and the future, the inhalation and the

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   exhalation, the thophony and the theophany -
   as the second coming as in this moment lilting
   into ‘the next’ as in the Yeats poem of the same
   name. This positioning, or the rising tension
   which exalts the other and begs union as in
   manifestation of the spirit and the flesh together
   as in the coming of the spirit into the flesh as in
   a changed form as in a changed way of
   being/seeing is as in the charges of the ‘positive’
   and the ‘negative’ as that which are ‘manifest’
   and ‘unmanifest’ everywhere as ‘relative
   opposites’ - meaning that at each embodiment
   there is an equal and opposite disembodiment
   which is itself in ‘obscure’ or ‘occult’ form as in
   the shadow which the figuration takes upon its
   figuration and is always already the contested
   ground between the figuration and itself (Itself)
   as in the felt or perceived distance between the
   organism and god as in the union of itself with
   Itself a priori, as in that which it always is and
   was and will be as in pure spirit, pure
   consciousness, but what which it is ‘at odds
   with’ as in at this moment playing at, pseudo-
   figured-differently as in the manifest ‘thing’,
   ‘creature’, or ‘beast’ slouching toward
   Bethlehem to be within itself as in the kingdom
   of god.

VII. That this journey is a play describes the nature of existence; furthermore, the nature of the physical and metaphysical reality as in a playing with itself as a playing with ‘eachother’ as in a frequency intercoursing, or playing at the rising and falling of the breath. That the breath rises it achieves encounter with the sublime, the ‘unmanifest and coming’; that it falls is that it ‘becomes’. In this sense, the organisms therein achieve their signatures (and their signature oppositions) as in a frequency of breath-making and breath-taking as in the life-work of making

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           spirit manifest as in embodiment; the god
           function achieving itself by way of the
           organismic vessel. It is that this breath-way as
           the eternal present tunnel as in the place which
           the spirit meets and makes flesh as in the
           imag(in)e of itself manifest is the entirety of the
           union of the physical and metaphysical planes
           as in and with and as creation itself.

Life is driven through itself to itself (desire) as itself (will) like the hammer and nail of the spirit are driven through the board of the soul: the axis of the penetration and reception of life force energy through itself as in the channel of creation into, to, and through itself as the manifest body of creation: the theophany – as in the exhalation of spirit revelating spiritude, itself.

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118

THE GODDESS WHO BECKONS

Is that which is ‘absent’ which is that which is ‘not apparent’ in the regarding of the specific form of consciousness as in the organism or the planet in revelation of itself as in a wholeness as in a holo-trophy.

That it is the absence which calls to consciousness to be- filled by it is the mutuality of the call to consciousness from itself as in that which it is but is synthesized by the ‘embodied’ consciousness as in the organism as that which it ‘is not’, as in the world conception, the other conception, the shadow conception, the darkness conception.

That the organism consciousness is figured and by-figured by and as itself is that it stands ‘against’ a backdrop of that which it ‘is not’ as in the ‘world stage’ upon which it acts its ‘individuation’. It is this very stage that is the organism’s shadow as in the pseudo-differentiation as in the ‘dejected’ or ‘rejected’ life as that which the organism consciousness must reject in order to realize itself ultimately as that which composes this very drive-to-life: that which also composes the subtle essence of the foreground and the background of existence as in the subject/object, self/other, figure/stage as in pure life force energy as in pure consciousness.

The goddess is the One who beckons in the sense that she is the abeyance or the abjected or the ‘absence’ which is itself the revelation of the ‘mater-ial’ which composes the entirety of the ‘physical’ existence or realm which is conjectured by the figured-organism-consciousness as that which ‘is’, or that which ‘exists’ or is ‘true’ in the face of the ‘unknown’, ‘untrue’, ‘dead’, or ‘nonexistent’. This very abjected mater-ial composes the shadow of the figured-organism- consciousness as that which it is-also (beyond ‘is’); as that which calls ‘itself’ to itself as in a holotrophy. This movement into wholeness is the ‘reclamation’ (as in the return of the prodigal son) as that which has never left or never ceased being that which it is but rather has been

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‘fragmented’ by the differentiation of the being-knowing- seeking-feeling ‘subject’ who stands like Hamlet against the stage for his soliloquy.

Then, the goddess who beckons is the One who beckons first and foremost from the dream. She beckons from the vision; from her position and place as the one which is the wholeness of the imagination itself, as in the generative field which ‘generates’ or ‘produces’ pseudo-difference as in ‘materializations’ or manifestations of itself in changed and changing forms which appear in/as oppositions - conjectured ‘himselves’ (penetratives/figuratives/figurations) of ‘herself’ (the receptive field as in pure consciousness/pure creation/pure imagination). As the figuration changes, she ineffably changes to fulfill ‘him’ as in that which he ‘is not’ as in his antiscion. He is drawn to her equally in waking and sleeping life in his consciousness-embodiment fulfilled by her absolutely; forever as in the charge of the positive and negative - the promise of that which ‘is’ fulfilled by that which is as in the imaginative principle and force of creation which is ‘background’ to ‘the subject’ - that which is, ultimately, both the background and the subject as in the subtle essence of creation as in the life force energy. she ‘achieves’ figuration in the dream (both literally and figuratively) as in the dream of life as in the subject’s ‘self conception’ (ego-self conception) as conjectured against as in opposition to the ‘unreal(m)’, or the land or the body of the ‘un-self’ which is ineffably mutable in ‘reaction’ or ‘reflection’ to this self conjecture as in the self-‘otherwise’, or the fulfillment of the self as the Self - as the ‘dark’ side of the moon. she changed as in light of the light, which is to say she is the always already wholeness of consciousness - moving with the self-concept accordingly to and as in its journey ‘toward’ her as in Creation herself.

It is in this way that she is the One who beckons. As a rule, she beckons the organism deeper into life as in a (co-)Creation with and within and as herself as in a dynamic movement and balance and co-existence of ‘opposites’ and

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‘oppositions’ as in the movement and friction and tension (creative life and birth and re-birth) of life force energy as in desire and drive and will as in that which impels and compels life towards itself as in that which it is and ‘is-not’. This is the basic principle of magnetism.

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122

HERE, TOO, THE GODS ARE PRESENT

You can focus the energy of your breath with any imagery you like, according to how you want to feel or express yourself. Vital energy is free and completely open to be directed and molded by you. When you consciously breathe, you immediately alter the frequency of your brain wave patterns into a more awakened and integrated state of awareness. By learning to adjust and refocus your attention, you will become more aware of the extensive range of frequencies, from both physical and non-physical sources, that vie for your attention. – Barbara Marciniak

I am participating in life: in that it is a life-work and that I am life-working as life and yet a limb of it and contained and containing itself as in consciousness fully therein. Here, too, the gods are present; I align myself with the gods of the breath fully; thus meet them at their root and at their life- source energy: in the breath which is simultaneously the creation and destruction of time, rhythm, thrust, power, and force. So that my life becomes one pointed, breath focused and contemplating the breath: the same breath that alights the birth and death of the cosmos, the birth and death of the ant, the hardening and wearing away of the stone. The entirety of space and time contained in this one simultaneous paradox of the inhalation (the making way for creation), and the exhalation (the making of creation). So it is that the theophony and the theophany are simultaneous and a journey of inches and transmogrified as being thru the chamber of itself and as such impressed and expressed as a breath-work, as a life-work, upon and as the walls of itself, expanding and contracting in a rhythmic creation, maintenance, destruction as in the breath itself.

The power of transcendental idealism is this: that at the foremost and the furthestmost nature of the transcendental ideal is the breath that aligns the microcosmic with the macrocosmic as in an impressive and expressive

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breathworks of being: the cosmic nature of the universal reality made immanent and ‘represented’ as in the being of the organism as in its essential nature: the life flow and life force energy which is animating itself through itself – Being itself. In this sense, there is no inherent characteristic or trait that is focused or conceptualized or ‘real’ beyond the breath; breath being the immanent presentation of the universal reality as understood by the seers and/as ‘represented’ as in the essential being of the organism as that which is ‘breathing’ through it as in living. So it is that the transcendental nature of the cosmic reality and the rooted, or grounded or embodied nature of the animal-being- organism are and at one and at once and the same in that they are the breath-work manifesting and manifest as in a rhythm creation which, at the level of the transcendental ideal or consciousness of consciousness – is focused, mutable, understood, in co-creation and coalition with the organism-being-breathing and the universal-Being- breathing in that their subtle natures as in their rhythmic expressions are aligned and allowing for the travelling and travail of the full expression nature of their Being-being, in that they are allowed and moving and traveling the scales of being-feeling-emoting-breathing – that the breath alights and aligns the entirety of the organism and travels the scales of the organism-being and is in a dance with life itself being Being – in that dance which is a free dance, an improvisational dance, a dance without conception.

In that the Being is breathing the being is breathing and the two are simultaneous and become and becoming at one and at once as in their mutual recognition of eachother which is the dissolution of one and two in the facing of God; the going-away of the archetype of the wrestling with God (Jacob) in that the two recognize they are One which is the dissolution of the subtle ‘boundary’ or ‘border’ (imagined) between the organism-being and Being proper as in a simultaneous movement, reception, and transmission of life force energy to and through itself as the free-life, or the life which is lived and made and making and played and playing and creating at root – in and at root which reaches

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not only to the furthest depths of the organism, most expansive as the ground of the earth itself, but the heights of the very groundlessness or abgrund of the deep space, the cosmic womb of creation from which planets are born and bourne: Jupiter or the organism being equally planets (or ‘wandering bodies’) of Being itself proper: the very Being which breathes life into the organism-being which breathes through Being as itself, Being ‘disguised’, or the arm of Being.

So that I am breathing with Being is that I am dissolved into and as in as Being proper; that I am breathing is that I am Being; that the teleology of Being is revealed – rather to be returned to itself at root in the metaphysical-physical- metaphysical movement of Being-As-Returned-Breath, in that the current of Being is unified as in a circuit of life- force-energy in that consciousness of consciousness as in the movement of breathwork as free in frequency, depth, and measure – the very free movement which is aligned in, as, and with the chaos-Nature of the cosmic Being as that which creates with the free will of expansive breath, the very expansive breath which expands the nature of itself as in the expanding womb, which ever-increasingly beholds and behelds itself as in that which is impressing and expressing upon itself as Being within itself; in this sense experiences inner growth as in a knowing which pushes itself outward as in a perceived or ‘perceptible’ growth of the universe as in an expansion of its own self-knowledge of itself by way of and through an expansive creation and teleology which by Nature includes everything and does not know of such a concept as ‘exclusion’. In such a sense, the breath of the organism is as infinite as the breath of Creation. To align the two within Oneself is to behold and beheld the Infinite Nature of the Absolute Reality as Creation as Oneself as life-process.

The recedence and residence within; to fill the entire cavern of this prior- existence of the Universe with breath; the expression and propulsion- expulsion out; to expand the known Universe into hitherto unforeseen Creation; the raw creative act of the expression of the breath into the

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black-without now-included and known as Creation itself, the Being- within. And in this in between moment of the inhalation and the exhalation, it is like the world stands still; that there is a cusp, a threshold, an overlooking of the black night of infinity – before the breath jumps, fearless, into further Being.

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THE INSANITY UNTO REVELATION

The universal structure of Creation moving against the ego as to ‘overwhelm it’ as a wave of consciousness falling upon a grain of sand is to, in this sense, drive it into the insanity unto revelation as in the entirety of Creation orchestrated and orchestrating and as an orchestration of revelation of the God-Self to the ego as in the unity and unification of the ‘I am’ consciousness within and as all things.

That the very structure of the modern world and of historical world-self conjectures not only run counter to this revelation of Being but run a tension against it as in a self assertion as in a foregrounding of the ego-self against the background-ed ‘other’ as in the claimed or dominant features of Creation as chosen or perceived by the individual-vehicle ‘pitted’ against the discarded or dejected or abjected features of Creation as chosen or perceived by the individual-vehicle. This arbitrary bounding or line- drawing is itself the ego-consciousness at work ‘against’ itself as in a play of consciousness ultimately towards itself, Holotropically.

So that the world and self structures in artificial opposition are not only insanity, but themselves two artificial constructs of reality-making and reality-breaking pitted in a discoursing or filling and emptying and fulfilling and emptying as in a scion and antiscion of Creation itself as in a new moon, waxing moon, waning moon, full moon, and so forth – as various phasal relationships of Creation with itself as in that which it ‘perceives’ and ‘does not perceive’ or ‘has chosen not to perceive in order to further come to know itself as in a play, a development, a series of acts of consciousness toward itself as in a foregrounding and backgrounding of Creational ‘aspects’’.

So that this insanity is dragging mankind toward himself as in pure consciousness, pure life force energy; the wholeness of the ocean of consciousness which overwhelms and

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overruns the ego-self as in the revelation of wholeness which utterly transforms the perceptive instrument of the individual; directly unites and aligns the individual within, with, and as the divine Self as in the ‘I am’ consciousness – simultaneously ‘individual-organism-being-animal’ and-as ‘cosmic-universal-Being-Creation’ – as in a fluid movement of consciousness and life force energy as in blood or nerve system information flowing through an arm or a leg unobstructed; as in a powerful state of being-as-in-flow.

This exercising of consciousness towards itself as itself is manifest everywhere at all times in human society and in and as the universal-metaphysical-physical whole itself as in the process of Creation manifest as in everything everywhere as in the intercoursing of perceived ‘opposites’ in a state of endless flow as in conversation with one another as in Themselves as in Oneself. That, in this sense, the universal whole of Creation is a priori self-contained within itself as in Being Itself as in the Absolute – all that is ‘manifest’ therein is not only contained by the Absolute but is the Absolute ‘created’ and manifesting the Absolute Absolutely – that it is not even merely ‘representing’ the traits and signature and movement and creation-process of the Universal-Whole but that it is itself embodying directly as in Being-Beyond-Sign the very metaphysical process of Creation as in and as the ‘physical body’.

This is the insanity unto revelation – the insanity that in the realization of the micro and macrocosmic whole as in the metaphysical process of Creation perennially and absolutely manifest as in Being itself at all perceived ‘levels’ of Creation itself (from the worm to the star), is broken like a spell – a spell of transfixion upon the cross of matter: the cross of the duality of spirit and flesh, self and other, life and death, all things and no things. That these extreme dualities themselves are fluxuals of Creaiton itself is that they are dissipated as in Being-In-Process within and as Itself, proper. In such a realization, self and world dissipate, and the inner process about which they churn is revelated and revelating Oneself.

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That the ego-self goes ‘insane’ is that it is driven mad and thus destabilized and lost of itself as in the foothold or fixation or hold on reality as in the behold and the beheld – the pseudo-certainty which is itself the perceived possession of materiality as in ‘this body’, ‘this chair’, ‘this instant’, ‘this knowledge’, ‘this child’, ‘this world’, ‘this truth’, ‘this land’, ‘this house’, ‘this life’, ‘this word’, and is instead thrust into the fluxual state of creation as in the edge or ledge of Creation upon which the ground is dissolved and the abyss is what remains as in the absistence of the pseudo-hard knowledge.

In this destabilized state, as it is the ‘fall’ from the inhalation (creation, or first establishment, or first utterance or wor(l)d) to the be-hold, or the betwixt-between state of maintenance (the wor(l)d as it ‘appears’ and ‘becomes known’) to the exhalation (the destruction of the world as all that ‘appears’ to ‘be known’ or ‘true’) – the nature of Creation alone is that which is revealed as the metaphysical process governing the psychic ‘gain’ and ‘loss’ of ‘reality’ as in the insanity unto revelation which so characterizes the human life of accumulation of knowledge and loss of knowledge as in the ‘birth and death’, ‘truth and untruth’; the permanently destabilized realm of information as in the attempt to gain foothold or certainty by the ego-self in relation to a ‘world’ which is itself in a perpetual fluxual state of ‘gaining’ and ‘loss-ing’ as in the revelation and obscuring of both parts of the whole as the scion or antiscion, the light and dark of the moon as in a perceptual severance or as in the ego-self submerged and re-merged with and in the cosmic self, the ocean of Consciousness, proper. So that the ego-self is periodically and perpetually deranged; made and making insanity unto revelation in the sense that it is continually revelating itself or dredging itself up as in its true nature as in Being Pure Consciousness Proper; this is its very shattering and fear as in the unknown, the death, the dark, and so forth – all symbolic ‘aspects’ or ‘manifestations’ of this uncovering process and procedure.

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So that the consciousness of the breath is consciousness of consciousness itself; that it is not just the revelating process as in the bringing-forth of the life of the organism but as and also the revelating process of Creation itself as in bringing- forth-life through, to, and as the organismic world itself as in various phasal states and relationships of consciousness to and through itself as in bloodflow and nerve system flow as in and to various limbs and aspects of Consciousness-Being as in the massive body (ocean-of) itself manifest as in all things in their true transcendental form as surpassing all possible bounds and categorical notions/states of Time and Space as consciousness delimiters or locators which too are acts of life/death severance as in the categorical observation of ‘truth’ or ‘existence’ as in that which may be perceptually noted or observed as the outermost, or the innermost as in the ’recordable’ or the ‘proof-able’. [ex.] Saturn is the ‘farthest out’ planet that may be seen ‘with the naked eye’.

The subtle nature of this process and procedure is that which is perpetually manifest and manifesting and yet that also which is obscured to the senses as in their hidden operation, their esoteric engine, their motivator as in their breath which is always already emerging and dissipating and yet is that process which ‘produces’ ‘hard matter’ and yet is ‘obscured’ by that very ‘product’ of ‘hard matter’ as in the essence of its production, holding, and destruction – that very essence of that which composes, to the order of mankind, Time and Space.

It is us, unfolding as us, manifesting itself through us as in the expression of ‘us’. It is ‘I’, unfolding as ‘I’, manifesting itself through ‘I’ as in the expression of I Am. It is One, unfolding as One, manifesting itself through the play of one into many, and of many into one; of one into none; of none into one. This is the play of Creation at work as in Being-still-breathing being seen by itself as being by itself.

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THE STRUGGLE FOR POWER AMONG ORGANISMS: THE OUROBORATIC ‘TELEOLOGY’ OF THE UNIVERSE

I. The paradox, of course, is that all organisms are and of One Consciousness; furthermore, that which they ‘accumulate’, ‘possess’, or ‘utilize’ is and of that same One Consciousness fabric, perceived or absorbed or digested as ‘Difference’, being that it is not as/already actively incorporated into said organism proper – that the only difference between the organism-consciousness and the other- consciousness is materio-incorporation as in dissolution into Pure Consciousness as in Being- At-On(c)e as in ‘death’.

II. So that, on this plane of materialized living as in pseudo-‘difference’ of Being, there are naturalized hierarchies as in natures of power in correspondence to and with the essence of Being proper – the thrust of power, or the life- force-energy which impels, compels, propels, and repels, Being to and from and through itself as in Being-Within-Itself-As-Itself. This dual nature of consciousness-in-and-as- Consciousness, proper, is the duality of the ‘materialized’ plane in organization with and as Consciousness proper (as in Pure Consciousness, Spiritude) ‘disguised’ as in the organism ‘without’ God.

III. So that the struggle for power among organisms is a struggle for supremacy being that power among organisms is the access to the necessary resources not only for the base survival of the ‘materialized’ organism, but the necessary materials, mechanisms, and knowledges-of-itself

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  as Being-itself – necessary to transcend its own
  existence.

IV. In this sense, the ‘existence’ of the organism is a furthermore paradox in the sense that as soon as it obtains material power (in the sense of the pure survival of the base biological organism) it seeks to destroy itself as in a higher death in order to submerge that once dominant mechanism and domain of the pure materiality as in the survival of the materialized organisms in and toward a dissolution of the organism as in the movement from individuation (as in the transcendence of the god function in society) returned toward itself as Being-in-essence as in, again, a dissolution of the materialized consciousness again toward Pure Consciousness as in its essential nature and form as in pure spiritude.

V. This movement may be seen as a journey of the soul; furthermore, a journey which (in the obtaining of the transcendence of the organism- self as in the ego-self as in the survival-self) is in fact the obtaining of the necessary metaphysical resources to not only ‘master’ or ‘obtain power’ in the materialized circumstance which is the wandering-organism or the wandering-body in search of itself – the entirety of the world, third dimensional function of the organism as in a ‘being-at-separation-from-Being’, or living- ‘thinking’-‘being’ as in and at the level of a duality consciousness, or a severance of the organism-consciousness from the Being- Consciousness proper as in a perceived loss which may only be reclaimed and proclaimed vis-à-vis the ‘reaccumulation’, or the gathering of the lost limbs (as in Dionysos or Osiris) necessary to reconstitute the whole organic body as in the unity of the Cosmic Self as in all

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    things and the organism-self as in the survival of
    the being as predicated, established, and
    maintained by the ego-consciousness which
    must necessarily individuate itself in order to
    prove itself ‘worthy’ of life.

VI. This individuation process, then, constitutes the entirety of life on earth among human-being- organisms in the sense that this is the level of consciousness in and at which the modern civilization and global society is operating at – which is to say, that the elevation and proclamation of the organism-individual over and above ‘the world’ is the victory of the ‘self’ over the other and thus is a triumph of ‘light’ over ‘dark’, ‘good’ over ‘evil’, and ‘right’ over ‘wrong’ as in the journey of the hero toward the righteous fulfillment of the myth-destiny- archetype-journey-return of himself to his kingdom, to his birthright, and so forth.

VII. That this myth has overtaken world-society in the all encompassing forms of demeanors, values, currencies, stories, the everyday, and so forth is to say that it is not the myth that has possessed the world but rather that the human- being-consciousness at the level at which it currently resides as in a collective consciousness of Being as/of itself (fragmentary perception) is perpetually reproducing itself as in living- thinking-seeing-acting-‘knowing’ as in this ‘knowledge’ of self made manifest in the everyday life and action and gesture of the organism toward itself as in ‘the other’ ‘disguised’.

VIII. The struggle for power among organisms is at once entirely real and entirely imagined: in the sense that the survival and maintenance of the organism-self is predicated upon the obtaining

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  and exercising of power in all facets and
  faculties of life (spiritual power, mental power,
  physical power, the power of knowledge, the
  power of influence, the power of material
  accumulation, the power of voice, the power of
  movement, the power of ‘reading’ the psychic
  body, and so forth) – wherein and whereas the
  ultimate power possible for and from the
  organism self is the knowledge of Itself as that
  which it is as in as Being Itself – the very
  knowledge which ultimately destroys,
  transforms, and ‘murders’ the organism-self as
  in an utter transfiguration of the sketch of
  ‘being’ made in light of concerns such as ‘social
  manifestation of the organism’, ‘truth’, ‘belief’;
  all such ‘external’ factors as in social and
  cultural knowledge which situate man and the
  organism within a closed, bounded, and
  contracted system with that quality which can
  only be described as ‘an ecosystem within an
  ecosystem’.

IX. In this sense, we are discussing the difference between ‘man’s kingdom’, and ‘God’s Kingdom’, in the sense that the ego-self as in half-light as in half-light as in half-knowledge of Itself as in as Being-Itself as in as God and God’s Kingdom – jurisdices, ‘rules’, law-makes, law-breaks, relates, conceptualizes, justifies, struggles, breathes, eats, lives, sees, ‘knows’ life and itself and the world as in a dual lens – a lens which is, mutually, the corrosion of Itself and the suicide of Itself and the betrayal of Itself as in a striving, a bio-action which is itself distinguished and distinguishing between itselves as in the self-and-the-other as in the judgement and jurisdicing process necessary for the organism to survive as in to obtain power and bio-supremacy within the established ecosystem as in not only the sphere of the social

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  as in and with its fellow ‘species’ of organisms,
  but within the power-hierarchies of organisms
  themselves as and at a whole as living-
  breathing-Being(s); furthermore, in and ‘at
  odds’ with the greater force and greater power
  of the organism of the Earth itself, along with
  the sway and force of the planetary bodies
  which constitute and organize and influence its
  cosmic neighborhood.

X. Therein, the organism as in the ‘body’ of consciousness as in ‘differentiated’ Pure Consciousness is assured a death as in a dissolution as in a transformation transfiguration of the substance as in the ‘material composition’ which weaves itself through itself and into changed form as in a construction, maintenance, and deconstruction of the organism as in a body of being conscious and consciousness of and as Itself. This organism, ‘in light of death’ (as in the partial knowledge personified, or the lack of knowledge which cannot be known or the ‘extent’ or ‘end’ or ‘boundary’ or ‘border’ of consciousness conscious of itself) – is then at the site, crux, of ‘duality’ as in the ‘known’ and ‘not known’ and the artificial constructions of the organism’s sense body, faculties (higher reasoning, cognition, abstract conceptualization, relation, manipulation, and strategizing, so forth), and available resources as in the organism’s embodiment of itself as in and as (an aspect of) Pure Consciousness as a referential limb of itself to assure itself survival in light of itself as in knowledge of itself as Being-Whole.

XI. This paradox, then, with Camus, is the question of philosophy which is the question of suicide as in ‘which aspect of the artificially conjectured ‘being’ must now die in order for myself to

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    realize Myself as in Pure Consciousness as in
    Being right now in this moment?’ Here, we are
    beyond the question of the life or death of the
    organism as in a ‘materialization’ of and as
    Consciousness, Proper, but rather the
    alignment of ‘the organism’ (or we might simply
    say, this faculty that is expressing through a
    ‘substantial body’) with Itself? This alignment is
    the assurance of power as in the movement and
    flow of life force energy to and through the
    organism without the blockage of
    conceptualization, ideals, ideas, and the mirages
    of knowledge such as ‘truth’, ‘right’, ‘good’, and
    the slur of moral, ethical, and ‘virtuous’ tenets
    that are themselves and do constitute the
    entirety of ‘human history and human
    knowledge and human culture’ as in a
    cultivation of rational behavior, ‘good
    behavior’, and so forth.

XII. Such a movement is then a movement which not only risks ‘evil’, but ceases to know evil but as an aspect of Pure Consciousness as in Pure Consciousness made ‘manifest’ as in Being Itself; the faith implicit and explicit in this movement as in a chess step in the cosmic game which is the willingness to altogether do away with as in the abolition ‘all that is, was, and will be’, to make way for the fiery incarnation of that which is as in the apocalyptic manifestation of Being as in the unfoldment of the universe shown to itself through the eyes of god as in the revelation of the organism witnessing itself Becoming-Cosmically.

XIII. In this sense, the power of the universal- unfolding is a power which is actively at odds with and to the narratives of power which run through the civilizations and systems of man like tributaries of half-life-everyday ‘knowledges’

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   and ‘struggles’ for organism-supremacy – but
   that the power of the universal-unfolding is the
   power of b(B)eing-Witnessing-Itself which is the
   culmination of the individuation process as in a
   high-grade spiritual experience of Oneness
   which absolutely shatters and obliterates the
   organismic-self and in this organismic
   transfiguration too shatters the man-ideals
   which constructed (as in psychic screens or
   conceptualizations or imaginations) the entirety
   of this half-life organismic-consciousness as in
   the illusion of the ‘ego-self’; revelating the
   unfolding of the Universe as in Being-Becoming
   in and as and to and through the organism as
   Being-Itself which is the dissolution of the last
   law and border, which is the return of the
   wandering body into and toward and through
   itself as in the Return of the Prodigal Son as in
   the explosion of a star as in a being revelated
   from within by way of an emergence from
   ‘submergence’ into and as the journey of the
   individuation of the organism as a meeting of
   the essence of Being from within and as itself.

XIV. So it is that the ‘conflict’ of material and biological supremacy on the third dimensional plane unfolds as a battle or struggle for survival of the organism as in a series of ‘decisions’ which are no more and no less than the survival of the base organism as in a ‘resistance’ of the gravitational and physical forces which will soon overwhelm or overpower the organic body as in a gradual decomposition – this is to say it is this and this alone without the work of the journey into Consciousness as in Being Itself. For the method of cognition must be utilized as in an equal meeting of consciousness (organismic) with and to and through and from itself, Consciousness (conceptualized as ‘all that is not ‘me’, or the organism as in sense-body

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  standing) – as an inquiry of relations and
  relating to and with (what it eventually comes to
  know as Itself) the world-universe-other
  composed of consciousness-forms in various
  states of creation expression decomposition
  manifestation and emergence and submergence
  into and as Themselves as in the transpersonal
  and transorganismic as in the ‘ocean’ of Pure
  Consciousness Proper – as in that which the
  organism is imagined compelled impelled and
  propelled like a rippling wave on the surface of
  the water forming a perceived ‘figure’, wherein
  and whereas it is subtly influenced by the inner
  workings of the life-force-of-consciousness as
  Consciousness itself (the essence of and as
  Spiritude) which functions as the massive
  current which moves that which ‘manifests’ or
  ‘expresses’ or is ‘observed or perceived as
  happening or as ‘reality’’ as and in itself the
  subtle, esoteric, or occult influence which is the
  spirit or soul behind the mask of existence: that
  which simultaneously composes the
  ‘appearance’ of the mask as in its visage and
  suface, as well as the subtle and psychic life
  force energy which twitches the face and
  animates and manipulates it.

XV. This subtle combination of spirit and ‘flesh’ is itself the knowledge of the undertow of ‘existence’ as in the true power ‘among’ organisms as that which composes them, animates them, ‘struggles’ them, throws them, emotes them, breathes through them, runs them, lives them, and survives them as in the very animating psychotronic force which is itself the drive toward survival as, ultimately, the drive beyond survival into ‘self’-destruction as in the ‘return’ as in the Self-Realization of the organism as in, ultimately, the dissolution of organism-consciousness pseudo-now-

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   ‘individuated’, ‘back’ into the transorganismic
   force, flow, and undertow as in the subtle
   influence.

XVI. This process and procedure, of course, has little to nothing to do with the moral concerns of man as in ‘truth’, ‘justice’, ‘righteousness’, or ‘virtue’; rather, is itself the Truth and Justice of Nature as in the Cosmic Unfolding of Being- Becoming-Itself. It is, of course, a process and procedure which unfolds through as in ‘being- made-making-manifest’ and as the ‘third dimensional ‘reality’’ as in ‘materiality’ as in the ‘human-being-perceptual-perceived-existence’; as such, it is this process which is ‘being’- observed by man and mankind as ‘nature’; partially revelated and of course, as it ‘appears’, deeply ‘unequal’, as it is a process which manifests as in the progression of Time and Light – as in a process and procedure which is only made manifest ‘lightyears’ after the spiritual transformation and transfiguration of consciousness has occurred. It is in this sense that the entirety of human society and human civilization and the ‘manifest’ ‘physical world’ is itself behind itself as that which it ‘disguises as occult’, or the metaphysical process of unfolding-flowing of Consciousness through to and as itself which is a becoming-within in the sense that the ‘emergence’ or ‘expression’ of the becoming-within occurs after the becoming- within is sealed or Become-Known-To-Itself- As-Itself – as in the human eye perceiving light. It is in this process of unfolding to and from the Cosmic Being and the organismic-being which lag as in perceptual time is ‘created’ as in a ‘digestive’ process.

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 XVII. It is as such that by the time that ‘power’ is
       made manifest, it has already ‘occurred’, or
       ‘unfolded’, or ‘become Itself Incorporated’.

I am the vision of the universe passed through me, as me. I am the vision of the universe. I am the eyes of god. All things are the eyes of god seeing through me, as me. I am the eyes of god. I am the vision of the universe unfolding before me, through me, as me. I am the vision of the universe.

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REPRESSION OF SEXUAL CREATIVE LIFE FORCE ENERGY AS THE CIVILIZATIONAL PARADIGM AND ORDER

I. That this energy is not expressed is that it is suppressed, repressed, otherwise diverted as in distorted through a variety of means: piety, ethics, religion, normative socio-cultural behavior, laws, rules, statutes, a culture of material overconsumption or underconsumption, profit, power, domination, control, and other such social and cultural and political ‘happenings’ which are themselves, equally, expressions of sexual energy as in repressions, diversions, and distortions.

II. The entirety of human life is sexual life; furthermore, manifest representation as in embodiment of the creative life-force energy as in the play of creation as in the universal order of life-making, breathing, and the creation, maintenance, and destruction of the universe expanding and contracting from and as The One Source which is all things manifest within it, as it, knowing itself as Being-This-Self.

III. Repression of the sexual creative life force energy is the movement from direct embodiment of life force energy as in living- breathing into the mechanically enforced process of thinking as in the insertion of rational reflective consciousness as in the institution of the conditioned, conceptual ‘self’ as in the arbiter of the ‘right’ and the ‘wrong’ action or course or discourse of the life force energy to and through expression as in the creation of the being itself – the gesture which actualizes the living-breathing-being by way of movement as in the animation and immanent creation of the

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   universe to and through itself ‘embodied’ in the
   organism or wandering body proper.

IV. Therein, the human-historical narratives of ‘right’ and ‘wrong’ action lie as the courses and discourses of human history as narratives of self- construction and right-action as in the establishment of civilization, society, and culture as methods of living and working together as in being-in-relationship.

V. Of course, these narratives and methods are emergent from a historical fragmented and fractured conception of ‘the self’ as in the emergence of the individual and the human species infighting as for ‘biological supremacy’ as in the institution of social hierarchies, enslavement, infighting, the ‘permanent civil war of humanity as being-unenlightened-to- itself as in the true nature of Itself; furthermore the instutition of nations, states, kingdoms, borders, and breaches militarized for and from protection against ‘The Other’.

VI. This discoursing of ‘the self’ and ‘the other’ is, in actuality, a cosmic interplay and play of the light and the shadow as in the subjectified and the objectified as in currencies of consciousness which are particular as in various states of movement toward wholeness as in revelation of The Self as in the cosmic body of all things wherein ‘things’ are discoursing and interconnected with ineffable wholeness and indistinguishability. This is the dissolution of the concepts of ‘the self’, ‘the world’, ‘the enemy’, ‘the lover’, ‘the universe’ into the fold of The Cosmic Self as in ‘I Am’.

VII. The human being itself does not exist as anything else and other than Pure

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    Consciousness ‘personified’ or ‘figured’ as in an
    apparition of energetic force as in ‘prana’ or the
    life force energy ‘manifest’ or ‘embodied’ as in
    pure sexual and creative energy as in the
    universal One-Self. This energy is absolute and
    everpresent and is all things manifest and
    unmanifest to the human eyes and ears and
    mouth and tongue.

VIII. In this sense, the conceptualization of the human being is always already ineffably false as in an incomplete conjecture as in a ‘severance’ (pseudo-) of the Cosmic-Body-Self to and from ‘birth and death’ as in the figuration of ‘the human being’ proper. Therein, the essential distortion of the sexual-life-force-energy or ‘prana’ is a priori as in already ‘distinguished’ as in the naming of the being.

IX. Within this theoretical system of ‘the human being conjecture’, the entirety of that which is considered ‘reality’ and ‘life’ as a social, cultural, and political conception as in the creation and recreation and reproduction and institution of ‘the everyday’ is bourne. This is to say, it is ‘bourne’ within itself as in a dream within a dream of a being within a being withing Being itself, the a priori prana sexual- life-force energy which imagines duality within itself and as such imagines conflict, strife, agon, and the movement of One into Two and back into One as in the splitting of cells and the death of stars and the birth of children and the burning of fire.

X. So it is that the very conception itself is indeed immaculate as in teleologically unbroken as in absolutely imagined and still intact as in Pure Consciousness sexual life force energy proper, socially distorted as in imagined differently as in

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   that which it is, the imaginal property itself as
   sexual creative life force energy that escapes
   definitive inquiry as it is that which is the force
   behind the inquiry itself; that which makes
   ‘material’ ‘manifest’ as that which it is (the
   ‘spiritual’ essence of the ‘material world’); that
   which ‘takes’ the ‘material’ back into itself as in
   the immaculate conceptual return of that which
   is conceptualized as that which ‘is’ back into
   itself from whence and wherein it never left as
   in the force and imaginal quality of Pure
   Consciousness Itself.

XI. Therein, ‘the human being’ and ‘the human being culture’ has itself imposed upon itself an artificial or teleological limit as in a delimiter or a break upon and at and wherein itself (as Pure Consciousness) has conceptualized itself differently as in an imaginal break from itself, to and through which it is ‘resolving’ the imaginal/imaginary conflict with itself. This is the entirety of human history.

XII. This break is, of course, the sexual impulse and expulse as in the primary and secondary aspects of creation as in Creation Itself Immaculately (as in the Universal-Cosmic Principle of Oneness manifest in and as all things and that which is making and unmaking ‘them’ as ‘manifest’ and ‘unmanifest’ ‘things’) – the secondary aspect being that imagined Two-ness of self-other, penetrative-receptive, this and that, here and there, aspect which is itself necessary to be instituted as in the creation of ‘something-else-different’ wherein the problem to be resolved appears to be real and is in fact artificial as it is Creation Itself which has ‘divided’ Itself into ‘itselves’ which immediately come into physical contact and relationship by

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    way of the a priori metaphysical Reality as in
    ProcessOfCreation.

XIII. This pitting against is the creative aspect of Creation as in the agon, strife, and the driving towards the object of life which is life Itself as in the creative impulse moving to and from Creation as in the breath, the oscillation, the within the without, the expansion and contraction, the heaves of birthing; the heaves of deathing; this primary movement is itself the heaving of the universe as it dies within itself and expands beyond itself into new conjecture as in ‘the unknown’ which immanently and immediately becomes ‘known’ as in the incorporation of expansion-beyond-itself into Itself. This very process is the sexual nature of metaphysical reality as in the foundation of the physical reality as in The Absolute Reality.

XIV. So it may be seen that there is not a ‘worldly’ or ‘human’ law or rule or rationality that may be imposed upon this process or supercede or intervene upon this process as in the evolutionary imperative of Consciousness as that which is fundamentally chaotic, ‘risky’, and at once entirety ordered at the metaphysical level of cognition. Therein, of course, there is the petty infighting of human ‘tribes’ and ‘beliefs’ and ‘individuals/egos’ who are working with and within incomplete networks of meaning as themselves nodes which are behaving exactly as the universe is and does – conducting and participating in reckless expansion of itself as in Being-Itself. It is the lack of awareness as to this hidden or occult nature of life as ‘manifest’ as ‘existence’ that compels, impels, and propels this behavior – as a physical action, gesture, or reaction that is not

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    grounded in a metaphysical understanding in
    the a priori processof Creation Proper.

XV. So we see here this distortion of the sexual- creative-life-force-energy into and as human systems and gestures and meaning-making- systems as methods of incomplete cognition as in thinking which does not reach around to itself as in metacognition or awareness of the thinking-breathing-being process of the organism as in the developmental understanding of the action or work (imagined) of Creation as Being And Manifest Itself As Embodied The Organism Experiencing It As ‘itself’.

XVI. So that we do not know this is that we do not have an ethical system, a system of virtue, values, or a total exposition of truth in that we are acting blindly in half-light of a metaphysical creative process that we are participating in as and yet do not see ourselves as in.

XVII. Thus, we have the institution of human values, human culture, and human laws – any and all of which instituted without this metaphysical knowledge a priori of and as Itself-Creation- Itself, will ultimately be distortions of and repressions of and suppressions of sexual- creative-life-force energy as the essential currency of all life and the force of all nature and all being as in Being Itself. For if we do not understand at root the organismic unity of the body of consciousness itself, how are we to understand the necessity of its behaviors and its routes to and through itself into and as life Itself?

XVIII. In doing so, we understand ourselves as Creation Absolutely.

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THE DEATH DRIVE

Romantic love itself is the drive to death vis-à-vis the sublimation of the ego-principle into the relationship- principle as in the marriage of the two into one socio- political ‘unit’ as in the family, or the couple – recognized socially and given to one another intimately as such.

The entirety of civilization itself is set up as a death drive ‘collector’, or receptacle for the death drive as that which itself is the sub-prime operator of life: the very principle itself from which all desire and erotis emerges – as in that which emerges (as in birth) and sublimates (as in death) each and all actions, gestures, and conceptualizations as in dreams of the existence of the biological ‘being’.

The death drive is then not only everpresent but absolutely overpowering to such an extent that it must be socio- culturally ‘turned away from’ or else embraced so fully that the organism itself ‘dies’ and is transformed. This is the purpose of the shaman, the martyr, the messiah, and other social and cultural figures who ‘carry the burden of the cross’, or other such iconography which signify the immanence of the emergence of the death drive into and as and from all things as in the crossroads of the spirit and the flesh.

So it is that the death drive is ‘receded’ into the background of social and cultural affairs as and in favor of an ‘affordable alternative’ such as marriage, work, and other such civilizational affairs which are themselves ‘affairs’ in the sense that they are deviations, deviants, and alternate models as in discourses as in diversions of death drive energy into ‘affordable alternatives’ which are said to be of social and moral ‘worth’, benefitting the cohesion and structural integrity of the social unit at large as in the tribe, or the in group, or the family.

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The immanence of the death drive is akin to the animal principle reflexively observed in human beings: the fight or flight instinct, the drive to murder, suicide, carnal consumption of flesh, impulsive and expulsive sexuality, rape, and other such ‘emersions’ of and from the cultural fabric which are themselves seen as ‘abhorations’ and ‘crimes’ against the cultural god principle as in the law tenets of the civilizational-social body at large. It is in this way that the death drive is the monstrous, the repressed; ultimately, the feminine as the abnegated, the abjected, the submitted impulse.

That the individuals in the social body at large are given such social alternatives or half-lives such as marriage and work to replace or displace or provide outlet to the death drive impulse is to say that they are themselves half- murdered, or that they walk around half dead in the sense that one half of the primal wedlock of the self which is the death drive; the nucleus and foundation of all creation, production, and creative acts as in Lorca’s explication of duende is omitted or ‘signed away’ as in the Faustian deal by and from their lives as in the social contract – that the death drive aspect of the biological being is sacrificed and re-routed as, by way of, and means to community, salvation, and the conviction that one will not ‘die alone’ and is indeed promised something greater by way of the communal function as the function which ‘saves life’, or ‘prevents exile’ as in the primal function: that the organism exiled without community is essentially condemned to biological death in the solitude of nature’s seasons.

This ‘sacrifice’, or trade of the biological impulse of the animal being is only a trade made of appearances; that this is the implicit promise: that the death drive will be internally managed or rerouted as in a submission or ‘mastery’ of the death drive impulse by way of the alternatives provided by the socializing structure or else altogether submerged within the individual as in a drowning as in an expression that is suffocated within the organism.

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This suffocation is akin to the scream that lasts the entirety of the organism’s life that cannot be heard but to the organism itself which is the suffocation of the fabric of its life; subsequently, the loss altogether of the erotic principle as in that which emerges or ‘springs’ from the fabric of the death drive – that which is the productive, or penetrative principle as in the being into life – wherein all art and beauty and grace reside and beg emergence as in the expression itself made manifest as life-making, world-making, self- making.

That the death drive is submerged is that the noetic signature of the being as in communion with Being and receiving knowledge from this drive to death as a drive to transformation and transfiguration of the flesh is ‘muted’, or else de-prioritized by force or else the life of the organism not lived in favor of the life provided to the organism by the socializing mechanism as in the socio-cultural pathway of initiation which is the cultural world-sphere; therein the entirety of life, language, and possibility bounded and delimited by that which is ‘already known’, ‘is’, and as such, ‘the limits of reality’ defined by the arbiters and lawmakers and rulers of the socio-civilizational paradigm itself. In this sense, the submergence of the death drive is the rule of the ‘everday’ as in the cultural and social structures of the time and place of the being-organism penetrating entirely and absolutely to and through the life of the being-organism so that the being-organism is itself convicted of its own life as being that which is determined henceforth by these arbiting structures.

This is the essence of the Faustian deal; henceforth the conviction that emerges from the first illusory agreement: the agreement to enter into the state of ‘knowledge from without’ as in the social contract by and for admittance into the ‘in group’ of the time and place at large as in the foregoing or disallowing of the death drive impulse which is the being-organism’s inner and innate connexion to the Divine as in the fabric of Creation as in Being itself – the very limb of Creation amputated as in an illusory procedure

                              149

which provides the socio-cultural ‘cover’ of the organism as in the name, the ‘immutable characteristics’ of the body, the symptoms of the mind, and so forth.

This paradigm, as a rule, is arbited throughout time and space as that which is ‘visible’ – as that which is agreed upon by a jury of ‘peers’ as in ‘proofed’ as in the limits of reality collectively (or with the appearance of collective) agreed upon as that which is ‘true’, ‘real’, and bordered in the sense that it becomes maintained and struggled over and infought as the terrain of the ‘existent reality of human beings’; therein and henceforth acquires traits, rules, characteristics, values, and systems wherein this limit is self validated by the sense faculties come together ‘collectively’ to call this ‘knowledge’ ‘objective and true’, or otherwise punishable, mad, or delusional, and so forth.

It is in this sense that the entirety of socio-civilizational projects are madness of power; that they rely first and foremost and fundamentally upon the assumption of authority and the enforcement of authority as the border and boundary of ‘true knowledge’; that therein the battle of knowledge is fought and won and lost by means of force: which is to say by weapons, coercion, manipulation, deception, and so forth. These methods include the assertion of the knowledge forms themselves as in the institutions of said paradigm: such as the sciences, religions, media-forms, police, and so forth.

It is in this way that all paradigms are entirely self- actualizing in that all of their work is devoted solely to the assertion and accumulation of their own validity as in the backwards work of formulating structures and systems and methods which prove their a priori asserted truth, righteousness, necessity, and validity.

So it is that the submergence of the death drive is the emergence of that genre of illusion called ‘humanity’.

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THE HUMAN GAME OF ‘ROMANTIC’ SLAVERY

I. ‘Man’ and ‘Woman’ are only archetypes of consciousness; they are chosen and learned methods of relating.

II. Therein, ‘Man’ and ‘Woman’ are social roles with biological functions ‘behind’ them, known at this moment in history as the ‘sex’ of the organism, a sex which is merely a spectrum, or spectre of appearance as in Consciousness fulfilling a particular motive to and through itself as in its own self creation, maintenance, and destruction as in ‘re-birth’.

III. The ‘sex’ of the organism is already mutable at this point in history; in confirmation that these once supposedly ‘immutable’ characteristics of the physical body will become ever more and ever clearly fluxual and mutable by a variety of procedures and meditations – the capacity of consciousness to change itself by way of and means of both science and meditation.

IV. Therein, of course, these concepts of ‘Man’ and ‘Woman’ are not only antiquated, but products of a period of time and space in which the ‘human being’ characteristics and traits observed as ‘immutable’ as in the ‘appearance’ or ‘figuration’ of the being, too acquired an immutability as in the fixed nature of their ‘inner’, or ‘innate’ mechanism, being, body.

V. In understanding the inherent and ever more apparent mutability by means of science and meditation of not only gender but sexuality, skin tone, and a variety of other previously called ‘immutable’ or ‘defining’ human traits as in the organism being observed or absorbed

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  from ‘without’ (as consciousness observing itself
  ‘differently’), these social roles and structures
  are of course crumbling – structures that once
  relied upon the assumption of immutable traits
  and characteristics (racial, ethnic, gender/sex
  specific) for their function. This is to say, the
  entirety of human history as a process and
  procedure of enslavement by and through the
  development and growth of a ‘pure
  materialism’, or consciousness which has
  invested itself (by way of divestment from an
  entire aspect of life known as the ‘inner
  relationship’) entirely in a world of appearances
  and supposedly true surfaces or surfeits –
  through which it claims not only to know itself,
  but to know ‘reality’, and the entirety of what is
  today called the existent knowledge about the
  physical structure of the universe and the
  organisms and organs therein.

VI. So it is, that by way of the establishment and cultivation of a ‘pure materialism’, mankind has indulged in a storytelling venture of epic proportions – culminating at last in the figure and figuration of ‘Man’ and ‘Woman’, binaristic opposites and pairs which are referenced, of course, as the primary dualisms of creation as the productive mechanisms which produce ‘the child’, or ‘the creation, itself’. The ‘Man’ and ‘Woman’, of course, are only symbolic mechanisms and archetypal stand-ins to refer to the process of the Creation of Two from One and None and Two into One as in the birth of Creation from nothingness (the Orginary Moment); the splitting of the cell or the death of the star into parts; the ‘reunion’ of the lost limbs or pieces or parts (as in the re- ssemblage of Dionysos and Osiris) as in the return and birth of ‘the divine child’, or the One who is reunited in the union of the Two.

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VII. This esoteric principle is of course manifest ‘physically’ in and as the affairs of mankind, both inwardly and outwardly in the journey of the soul and the emphasis on ‘love relationships’ and ‘sexuality’ as the currency upon which the civilizational systems of mankind run. It is this desire for union as in acceptance, understanding, even the return to the womb as in the fold of Creation itself, the propels, impels, and compels man into action in the establishment, development, and assemblage of ‘his world’ as in the creative act undertaken by the hand of Creation itself that we call, in its ‘appearance’, ‘the hand of man’.

VIII. Therein, of course, the two principles are active as in the productive or penetrative principle, traditionally referred to as ‘the masculine’; the receptive principle, traditionally referred to as ‘the feminine’. This is, of course, the same movement that animates (masculine) the body (feminine) as in the movement of life-force- creational-energy (masculine) to and through the form-figure-body (feminine), striking it to life and through breath as in the creation of Frankenstein; the ‘incarnation’ of the spirit into word/world/form.

IX. So that, naturally, ‘mankind’ takes these principles to heart and moves them into his kingdom or domain of half-light, half-life understanding (which is so clearly pronounced in the following): that he does not understand these principles is that he literalizes them and creates a binary bifurcation to and through them absolutely as in a severance: that the roles of ‘Man’ and ‘Woman’ are to be played as and only by their ‘true’ (‘born’) bio-physiological counterparts as in ‘the naturally born ‘Man’’

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   and ‘the naturally born ‘Woman’’ as in the ‘sex’
   with which the baby emerges from the womb of
   Creation.

X. This movement is not only a literalization of the metaphysical process of Creation but a linearization of the metaphysical process of Creation as in a delineation: a clear line in and at which the representation of the Creative process itself ‘comes into being’ as in the procreative act. This is to say: that by creating a rigid, or delineated boundary as to which roles are and may be embodied by which body at which time and that which is ‘the true Man’ and ‘the true Woman’, mankind has in fact partitioned his birthright in that Creation itself is inherently and absolutely fluid and androgynous as everchanging and both Masculine and Feminine in equal parts as in the very process of Creation as ‘making-manifest’ as elucidated above.

XI. So that these social roles are solidified as such, as being ‘Man’ and ‘Woman’, is no mistake. For it is necessary that such a partition be made for the current world order to come into fruition as in the process of (whether pious or forced, coerced or consented) man’s yoke, submission, or slavery to the icon of his station: master, money, sex, stability, safety, god, and so forth.

XII. For each man desires a yoke in accordance to his station: which is to say his perception of himself and wherein he resides in regards to his fractured relationship with Creation – this is to say, that which he ‘lacks’, or ‘does not possess as Being-within-himself’. In this sense, some men prize stability as in a determined social role, private property, and so forth – because they do not have this sense of stability within them as in

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    a self-learnedness (a perpetual willingness to
    learn the ever expanding depths of Oneself).
    Other men are chained to the yoke of the desire
    for ‘Woman’ and ‘Man’, as they have long since
    disowned this ‘other aspect of themselves’ from
    within themselves as required by and for
    acceptance in the social and cultural paradigm
    or in-group which they ‘reside’. Other men are
    chained to the yoke of god, as they have not
    developed an inner spiritual connection to
    themselves wherein god is revelated intimately
    to him as in a communion. Each man desires
    what he, to himself, is not, has not, cannot be.

XIII. For here we do see that there is a great arc of storytelling which is the history of all mankind: a struggle, primarily, for the biological supremacy as in resources – food, water, shelter, power, influence, and so forth – resources which grant man his higher and greater, his ‘truer’ needs as in his ‘liberation’ from the yoke of his animal nature in their perpetual or ‘assured’ fulfillment: into the yoke of love, adoration, fame, god, fear, existential meaning, and other such abstract conceptualizations of life which cannot be separated or differentiated from this foundational ‘security’ of the biological organism proper.

XIV. So that one desires a mate, or community, or friendship, or god, is that one desires the assurance of security that not only will one not die, but that one will not die alone; furthermore, that one will die loved or else experience the eternal life of love as in ‘heaven’ or deep, fulfilling, romantic love with another organism. In this sense, the call for deep union is even a much greater call than the call for biological survival – as in food, water, shelter, and so forth. The needs of the soul, as in the

                        155

  innate and inner nature of the being-
  ‘incarnate’-organism, supercede even its drive
  to survival. In this way, we have the
  conceptualizations of the ‘life drive’ and the
  ‘death drive’. Here, the death drive is the drive
  to absolute and total unity as in bliss, ecstasy,
  and so forth. Such that this bliss and ecstasy of
  reunion with Creation itself at the highest level
  would not be interrupted, broken, or ever
  possibly taken away. In this sense, we can also
  see the drive to knowledge as in secure,
  structured, ‘high’ power – a kind of power
  which resides within the organism as in an
  experience, an embodiment, a memory which
  becomes the life-action-gesture of the organism
  itself, even its identity – a kind of power which
  is not dependent on the rise and fall of empires,
  love affairs, and the body.

XV. So that without knowledge as in the awareness of the whole nature of Creation (consciousness with knowledge of itself as-in Consciousness Proper), the primary (and primal) divide of the instincts and impulses as in the masculine and feminine, the Dionysian and the Apollinian, life and death, light and dark, and so forth are perpetuated at the level of ‘everyday human life’ as in embodied thought-speech-action- movement-gesture, which in turn composes the entirety of the organism’s life as in the chamber of itself wherein it is intimately composed with and decomposing as in its own reflective process: a reflective process with borders and bounds composed of its own ability to perceive itself as that which it is (Pure Consciousness) or current state of cognition. These borders and bounds and walls are made directly manifest as in the mutual expression as in the creation of the self and the creation of the world as in action.

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XVI. So it is that each man is convicted of ‘his life’ upon and at the moment of his birth into this world. It is the journey of his soul, in this sense, that is his return to that which he is at the root of his nature; that is to say that which he is life.

XVII. Simultaneously, it is the survival of the world as we know it that is dependent upon his failure to discover this occult, inner truth of his nature. For if he discovered it, he would no longer participate in the games of slavery which it creates and reproduces as in the name of ‘a dead god’, or in the light of the loss of god as in one’s true nature; the inner and innate connection to one’s own true self – as these games of slavery have all one thing in common: that they require the state of perceived loss or ‘fallenness’ to function.

XVIII. So it is, then, that not only do these ‘immutable categories as in characteristics’ of inner and outer ‘human traits’ persist as in ‘definable truths or proofs of existence’ which then separate and categorize men, but that the games as in social and cultural structures as in the promise of ‘outer reunion’ as in the acquiring, possessing, or accumulation of the lost object as in the lover, the material, the missing thing or link or piece or knowledge which will hitherto unify (as a promise made) man to and with himself as in his ‘Divine’ or inner nature (that which he is) structure his life in two parts: the withholding of the survival of the biological organism (the coercion to which he must consent or die, be cast out, exiled, or starved or condemned by a jury of his peers) and the withholding of the fulfillment of the biological organism as in the institutions and apparatuses of the civilization which conscript

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   him to do their work of ‘self’-reproduction – the
   churches which promise him union with god,
   the governments which promise him goodwill
   with man and peace and safety and security and
   justice on earth; otherwise the machines and
   mechanisms which are developed and justified
   by man as for ‘mankind’s benefit’ – but are only
   to mankind’s benefit as and within the existing
   scheme of mankind as in the species which
   simultaneously oppresses itself and its fellow
   man by way of a mutually coerced (unto
   ‘consenting’) ‘reality of the everyday’ which
   consists only of irreconcilable opposites, false
   promises; the looking for and from without to
   fulfill that which can only be known from
   within – as in a world of illusions.

XIX. This is not to say that the world of man makes these promises either ingenuously or disingenuously, but rather it makes them because it must, which is to say that it has no other intellectual recourse. That it has no higher or greater ground to stand on as in a consciousness which may observe itself participating in and creating and recreating slavery as in a half-life and half-light of Self knowledge is to say that it is functioning to survive – which is to say to do all it can within its means to elevate itself to the highest possible standing or sense of security and fulfillment possible. This is the case, of course, even for the ‘greatest’ and ‘most enlightened’ of man, as they, too, are ultimately biological organisms, perhaps with some consciousness of themselves as such.

XX. So it is that the standing of the monks and priests of old can be seen as somewhere between saints, politicians, kings, and derilect sinners.

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XXI. That this derilection is merely a false judgement.

XXII. So that when we call these archetypes ‘Man’ and ‘Woman’ and we mean them with such literality that they create a prison of interpretation as enforced meaning of being and life, we have not only created a prison of half-light knowledge but we have participated in a mass murder of the half- which is not yet ‘light’ which is to say the ‘dormant aspect’ of consciousness in man as to say that which man also is and yet ‘is’ not as in the surface or surfeit appearance as in that which is blunt, dumb, or ‘apparent’ to even the most base of sense faculties.

XXIII. That we have created this world is a direct indictment of our own creative intelligence; our permissiveness of our own ignorance; our own unwillingness to go deeper into life and language – which is to submerge ourselves in that which we are afraid we are and are not; to return with a movement toward, with, and as the whole of life.

XXIV. It is this world that has actualized these archetypes; enforced their rigid behavior as impossible to fulfill standards of ‘life’, which is to say the creation of human beings as ‘demons’, ‘heroes’, ‘monsters’, ‘kings’, ‘princesses’, and so forth – the creation of an all-too-real world of myth which is requisite for the extreme embodiment of the archetype itself – the permission to live in a culture enraptured with a narrative mythology which is altogether divorced from the Reality of Creation, itself.

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BIOLOGICAL DRAMA: THE UNDERPINNINGS OF THE ABSURD; THE CONSTITUTION OF ‘THE HUMAN WORLD’

I. That the entirety of the human world is spurred on by sexual-life-force-energy competition as in organismic biological supremacy: the right, reason, and means to produce and reproduce oneself absolutely; this is to say creatively (power, wealth, time, energy, attention, ‘love’ as currencies) and procreatively (sexual reproduction as in ‘mating’).

II. The creative and procreative reproduction of oneself are one and the same – they are absolutely self focused endeavors and processes directed toward the raising of the organism to biological supremacy among ‘the others’ of their species, time, and place, as well as to secure the necessary resources to continue this biological supremacy by means of enforcing this gained power upon, about, and around themselves as in a hierarchical society. This is what we might call ‘the maintenance phase’ of the biological drama – as in the lifespan of empires and the enslavement projects therein, the domestication of animals, and so forth.

III. This ‘biological drama’ is entirely owned and operated by deep evolutionary procedures: which is to say that it is run absolutely by the survival instinct as in the vagus nerve as in the actual owning and operating system of ‘the human body’ as produced over time and space by the reproduction (procreation) of biological ancestors as in an inheritance of ‘humanity’. This is to say that the ‘human world’ is run entirely by the unconscious desires and urges which exist at a deep-biological level in the

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  sense that they are not observed and
  understood and acted in light of consciously as
  in actively integrated in the becoming-life of the
  organism. They are acted out; furthermore,
  made out to be seemingly immutable attributes
  of ‘humanity’ in the sense that they are rarely if
  ever addressed or encountered but in the
  scientific language. The experience of this deep-
  biological state is what we call today, at the
  mass human level, ‘life’. If they are
  encountered, they are called ‘natural urges’;
  thus condoned or otherwise glossed over as
  typical of the type.

IV. That which lies beyond this realm of survival and the struggle for biological supremacy is the self.

V. One’s investment in this biological drama is in accord with the story one tells oneself about ‘the other side’ of the biological drama of humanity – which is to say, death, the unknown, depersonalization, loss of consciousness, etc. This is to say – the fabric of existence beyond that which is qualifiable or quantifiable by the human consciousness, or, in the words of Stan Grof, ‘non-ordinary (states of consciousness)’. This is to say – that which surpasses the realm and the domain of ‘the human’, or, the drama of biological supremacy and survival as the course and story of human history: the creation and destruction of sects, societies, civilizations, religions, communities, families, exiles, lovers, and so forth – created and maintained in order to create the possible (illusion) of safety, security; ‘fulfillment’ of the biological story of the human-being-organism: which is to say survival unto (pro-)creation of self.

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VI. The motivation to invest deeply in these biological dramas is in equal and opposite accord with the fear of, or opposition to, or abjection from, these non-ordinary states as that which promise, either implicitly or explicitly, the biological death or discontinuance of the organism and its ‘heritage’.

VII. Therein, what we are concerned with in this essay is entirely overcoming ‘the human condition’ as in embodiment of consciousness which takes into account the biological drama of humanity by means of understanding it and moving past it as in an inheritance which is incorporated, digested for nutriments (if any), and waste passed through the bowels. This is the self-consumption of the modern human being faced with being the embodiment of the entirety of human history as in the living incarnation of these methods, mechanisms, and modes of biological drama as in-‘the-body- consciousness’.

VIII. In this sense, we are talking about a sort of ‘exorcism’ of ancient demons, or as outmoded and outdated states of consciousness which hitherto fail and have ceased to benefit the current iteration of the human-being-organism as in embodied consciousness. So that we might approach and inhabit and embody pure consciousness entirely as in a clearing of what we might call ‘ancestral trauma’, or the ‘roots’ or ‘hidden foundation’ of the human being of today, at once between past and future.

IX. This work is entirely done by the processing mechanism of knowledge, which is to say the intimate, embodied, self-aware work of observing life, observing one’s own actions, methods, meanings, reasons, and modes of

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  reaction – and reflecting upon them. We might
  call this ‘universe cognition’, as it works like
  this: an absorption into the whole of being as in
  an active embodiment of this current model of
  functioning; a withdraw into the space of
  reflection (higher cognition, metacognition)
  upon the functioning method of
  consciousness/cognition at large; in this space
  between breaths actively altering and changing
  the method and mechanism of being-
  consciousness further toward itself as in its true
  nature, stripped of the dross of this age, and past
  ages which may remain resident as in deposits
  in the body, mind, and nervous system of the
  organism at large.

X. So that what we are talking about here has little to nothing whatsoever to do with the self, but that the self’s ‘vessel’ as in embodiment as in incarnation of ‘the body’ is that which holds this ancient and historical information, like sedimentary grounds of the earth; it is this ‘knowledge’ (as in false knowledge, illusions, dross) that we are excavating, in order to clear the synaptic pathways of the body toward and in ever clearer orientation as in holotrophy towards the self as in the true nature of the being beyond the ‘resident’ faculties of the senses, body, mind, and so forth.

XI. Such a work requires an intellect that is able and willing to actively remove itself at will from the ‘immediacy’ of the mind-body-sensorial processes as in a meditation, or an ability to metacognitively reflect upon the processes of cognition (both in the mind and body as mechanisms of being-thinking-breathing-doing- seeing-listening-speaking-hearing-) and, without judgement or oversentimental lingering or deliberation, make the necessary behavioral and

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   psychic alterations as to change one’s own life.
   This method of higher cognition is that which
   allows for the being to recognize itself as in
   ‘inhabiting’ (fiction) a state, role, of
   consciousness; to transform this state or role at
   the root of consciousness as Being Pure
   Consciousness Itself. This recognition is the
   primordial mutability, not only of the life of
   man, but of life itself as Life Itself in its essence
   and manifest ‘existence’.

XII. So it is that the narratives, once believed to be immutable and engrained so deeply in the consciousness of man as that they were ‘innately biological traits or essential constitutions of his nature and name’, are read, understood, and systematically altered in accordance with man’s ever growing consciousness toward himself as that which he ultimately is: the agent of change, Consciousness itself, capable of altering courses of perceived ‘biological inevitability’ hundreds of thousands of years in the making. This is the power of reflexive consciousness.

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BIOLOGICAL ‘LOGOS’

In between the biological ‘logos’, there is the self at work as in the expansion of the ‘being-human-beyond’. In this sense, the biological ‘logos’ is itself the human history as in the structural ‘border, bound, and limitation’ which is simultaneously ‘existent’ in and as the organism’s contemplation of itself as the Infinite; yet, the sediment or made-real-‘history’ of the organism and the organisms therein (ancestral) as in the incarnate soul-spirit as in being- ‘in-the-body as in embodiment.

The biological logos is then the ‘substance’ of consciousness personified as in the elemental flux and flow of consciousness as and by way of and through embodiment as Being over Time – in that the biological logos holds the entirety of the history of the organismic in and as its biochemical makeup – the very culmination of behavioral and ecosystemical traits and patterns and movements and notions up until this moment as real-consciousness- reflections-of-within-and-as-being-itself.

So we do see that the organismic-body is ‘dragged’ by Consciousness itself in and as consciousness itself as that which ‘transforms the body both from without and within’, as the ecosystemical ‘pressures’ which alter and alterior ‘the body proper’, as well as the leading edge of consciousness as in the transformation called from within – the organism’s knowledge of Itself.

In this sense, the biological ‘logos’ is merely the prevailing order of the rational which proceeds untapped, untemmed, and un-consciously-ordered: as in the body and bodily processes which proceed from and within themselves absolutely without the ordering behavior and process of regular metacognition as in a conscious refinement and awareness of these processes as transformational mechanisms or ‘organs’ of the ecosystem of the body (proper and at large) over and as Space and Time.

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In this sense, the human-being-mechanism is itself dormant to itself as in a somnambulism, or a movement or a making which is occurring automatically as in a historical or teleological movement toward itself as a priori determined by the march of species wide and species focused ‘evolution’ or ‘time’, as in a ‘natural’ unfolding of the genealogy of man – an unfolding which is kept and told by the biological clock and turning of bodies which is also known as the Wheel of Life, or, simply, the mechanical unfolding of the physical without the intervention of the self. This is the self that is emergent in the ‘transcendental’ or ‘high-grade spiritual’ experience which is like a face emerging from a grove of trees, or else a happening which is metaphysically ‘non- ordinary’, in that it is a teleological ‘break’ (if not altogether a shattering’ of the everyday life and order of the biological logos as in the organismic life as in ensconced within itself as in a womb or a cave or a pure ego state of biologically- organismically centred desires, drives, wants, possessions, excesses, deprivations, and so forth. This is to say that the organism breaks from the ‘survival’ state, or the ancestral heritage of the species; envisions itself as in an apparition or appearance of that which is more true than ‘life itself’ as life itself, the essential or dictating aspect both behind and as the evolutionary process itself, Consciousness Itself.

This encounter is a destructuring as in a destruction as in a shattering of the paradigm of the biological logos, which is to say it is a radical alteriority and way of seeing-perceiving- being-understanding the nature of Being itself; thus, entirely restructures and reorders the life of the being-organism around this higher principle as in an a priori realization or, again, ‘higher’ apparition (this being ‘more true’ as in an experiential perception) of life itself as Consciousness Itself; this perception as experientially embodied is then an entrance or entry-way (as in a door) into the lived life as a movement away from imagistic surfaces and meaning- making-mechanisms (as in knowledge producted from ‘without’ as in social and cultural mechanisms and definitions of ‘truth’, ‘meaning’, and ‘reality’) – a movement

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into the lived life which necessarily does not ‘cease’; only deepens with the journey of continually focused and inquiring consciousness-as-in-awareness-as-in-attention- toward-itself as in Being Life Itself. In this sense, the organism consumes itself as in a ‘journey to the centre of the earth’, in the sense that it makes a movement from ‘being- determined-from-without’ (as in societal, social, cultural, civilizational meaning making methods and determinational modes) to ‘being-determined-from-within’ as in knowledge of itself as Being-‘manifest’ as in the higher consciousness of spirit embodied in the organismational: the series of bodies and organs which themselves compose not only the entirety of the universal Existence, but the intimate, correlative, organ-ization of the sensing-feeling-perceiving-relating body of the organism to and through the Universal Being Itself.

So it is that the teleology of the organismic-being is radically re-organized in light of this high-grade spiritual experience, one of which proves and provides higher method and higher structuration as in an envisioning into the structure and mechanism of Creation itself – to be applied at the intimate and local level and site of the body itself, the proving and proving ground of Consciousness Itself as in the intimate space of experiential and experimental creation, in and through which a variety of corresponding feelings, sensations, emotions, and natures are proved as in ‘manifested’ by and through experiments of consciousness. This is to say that consciousness is ‘trying the body on’ as in moving, playing, learning, and enacting ‘the physical world’ as in interacting with Itself as in a pseudo- diametrically opposed quality and quantity as in ‘another body- Consciousness’. This relation, of course, is intimately reflected in the revelatory and relatory quality of Consciousness to the site of the organismic-being-body proper.

So this is to say that the site of the organismic-being-body is entirely undetermined as in a ‘tabula rasa’ which is itself in essence Pure Consciousness Itself, and yet ‘buried’ as in a Being-beneath-‘being’ as in the hypothesis of forgetting

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under the weight of ‘history’ which is the biological logos itself – perpetually asserted as in the socially, politically, and culturally dominant relative mode as in a sort of ‘trauma’ consciousness as in Being under the weight of hundreds of thousands of years of essentially failed and failing body- Consciousness-experimentation as in a learning method, mechanism, and system which requires failure to instigate growth as in the primary mechanical-evolutionary principle of experimentation as a pseudo-polarization of Consciousness; the ‘bifurcation’ of the eternal Spiritude and the Time-stamped organismic-being-body – that which (Spiritude) grows with the atrophy, corrosion, destruction, and ultimately, transformation (as in ‘death’) of the physical ‘world’ of Consciousness – that which is to say is its ‘experiential and experimental matter-at-hand’. This paradox which is merely Being-at-play is of course what is ‘at hand’ when we are discussing the entirety of the human history and the utter dominance of the biological logos in the field of social, political, and cultural matters of the vast majority of this history as reflected in and as the collective consciousness of humanity (of Itself) proper, which is to say that the Consciousness of man is buried beneath its hypothesis – the very process of the experimentation- experientation of Life Itself to and through itself as in the mechanism of perception (the organismic-being-body) which is stimulated as in a ‘reaction’ or a ‘horror’ to this corresponding process of Spiritual growth and Physical apocalypse-as-in-corrosion-of-the-‘manifest’ that it is itself ‘hanged’ upon itself or able to move or respond but through the mechanism of ‘the past’, which is to say the biological logos acting with utter supremacy above and over the metacognitive potential of man – a biological logos which ‘drives’ the body to and through the conception of nothing ‘the outer world’, in a mad drive to ‘salvation’, or some other alterior mode which might provide respite from this reciprocal learning process of Consciousness as in the embodiment of a polarized state for means of encountering itself.

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So that in and through and by way of this embodiment of Consciousness as Consciousness (the body-consciousness) observing Itself As Consciousness (the higher faculty [‘awareness’] observing the ‘manifest’ mechanism-faculty), both mechanisms gain ‘sentience’ in and as an observation of themselves as in Itself as in Oneself as in ‘the other’, or the pseudo division of cells or death of stars as in a ‘birthing’ of ‘new consciousness’ within and as the whole-already that is a priori Consciousness Itself – a ‘birthing’ which is an expansion or expounding upon or exponential growth at the site of Consciousness Itself which is to say the growth as in new-knowledge-of-territory-of Consciousness as in the ‘expansion’ of the Universe.

This process and procedure is what lies at the root of the ‘biological logos’, which is to say, the root of the root of consciousness itself.

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172

WORLDLY COERCIONS

1A. SUMMATION OF THE PRECEDING

I. The scientific ‘proofing’ that ‘everything is energy has verified the historical philosophical pursuit, progression, and movement as in an unfolding of Wisdoms in that what we are examining, at any given point of time – is the quality or qualia of a particular type or expression of energy as in an archetypal manifestation of the Primary. In that particular type or expression of energy is what is known as the aesthetic quality of the energy – or the diversion of it ‘from’ Primary Energetic Source into and through the expressive movement: as in that which ‘is’ ‘observed, sensed, materialized, present’.

II. So that this school of aesthetics is entirely human; furthermore, composes the reach and reaches of human expression and impression toward ‘The Divine’, or the Energetic Source Material as in primary-being-before-‘matter’; that this reflectory and refractory process and play of perception composes the entirety of human history and human advancement toward itself as in apocalypse of itself as Universal Primary Material, Absolute Energetics.

III. This realization will of course have a profound impact on the sciences, on technology, and social and political life – as it becomes increasingly contemporary, or ‘mass’.

IV. That the human movements always follow physic-al principles: of force, of mass; of

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      acceleration of energetics to and through
      secondary and tertiary bodies: the organismic
      body and its tertiary expression or expressive
      point, the gesture-creating-the-work-of-art, or
      the movement of energetic force to and through
      man into ‘the world’ making project.

1B. ‘SOCIAL FUTURES’

I. It is in this way that ‘human’ relationships are not actually possible in that they are not desired: that the existing economic, political, and social engine runs entirely on the currency of attention as in the existing philosophical paradigm or order of information and energetic work-flow – called, today, ‘neoliberalism’.

II. This is, of course, just a word for the set of behavioral strategies and energetic ‘routes’ for information, labor, attention, work – as flows of energy to and through beings, bodies, and networks of beings and bodies.

III. Therein there is the prescribed currency: first and foremost the desire and desiring function of the being-body-organism; the continued or perpetuated desiring ability and capacity of that being-body-organism as its ‘social future’.

IV. That the organism remains to exist is that it continues down the existing paradigmatic road outset before it by ancestors of hundreds of thousands of years, which is to say the march of human progress as an exponentially accumulating outflow or bouldering of social- civilizational-behavioral mechanisms: as in the growth and movement of liberalism to and through neoliberalism as philosophical

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    implementations of social government and
    social life.

V. This is to say that all energetic currency and information obeys this a priori philosophical movement and categorization of energetic information as such; that the ‘human’ prison is maintained, guarded, and jurisdicted by the accumulation of a million ‘everydays’ as in shored up and situated sets of behaviors, communications, symbols, signs, and stratified relationships established and re-established, produced, and re-produced, specifically in order to, in turn, shore up and perpetually re-affirm the subject order of ‘humanity’.

VI. It is this very ‘humanity’ which is the most inhumane and yet most widely and unquestioningly accepted condition, a condition which propels the entirety of the ‘world- machine’.

VII. All relationships henceforth issue from and to this energetic networking of accepted and acceptable information-as-behavior, which is to say that the paradigm of neoliberalism is itself the ideal from which all of its currencies and inflows and outflows of information issue – that it is the godhead as in the righteous way of being, seeing, thinking, and feeling, which once assumed promises ‘the kingdom of god on earth’ as in the assumption of one’s place in the materio-social sphere of set relations: the possibility of living life among others as a ‘fellow’ neoliberal – a fellow subject.

VIII. Of course, this set manner of relationship making can be seen primarily as in romantic relationships (as in possession of other), working relationships (as in possession of other), the

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  history of slavery (as in possession of other); as
  well as the categorical imperatives of gender,
  sexuality, race, and ethnicity – binding ‘traits’
  composed entirely of outwardly ‘perceptive’
  ‘possessions’ or ‘apperceptions’ of what is
  henceforth called the ‘being’.

IX. The organism’s ‘social future’ is then entirely stratified and predetermined as in ‘the birth of the organism’ as a quality and a quantity from the womb of the mother – a social future which is then issued or doled out as a set of imperatives or expectations upon the organism to fulfill unconditionally in order to inhabit the set archetype or role of the organism in accordance with the social and political stratifications set in place in an exponentially increasing state of ‘surveillance’, in that this surveillance simply means: a categorization from ‘without’ as in a state of imposition.

X. From this state of imposition, all state subjects live and are mutually known to eachother to and by their assumed character-traits, or the ‘observable’ ‘immutable body-function’ as in the, in term and in turn, social role they are meant to perform. This sort of playwriting is, of course, the ‘ease’ of racial slavery, coercion of women, and so forth. The object becomes the point of insertion or penetration in regards to the ‘actualisability’ of the hole – in that the object is ‘at mass’ received in and as a certain way by the senses, eyes, and so forth. The object, therein, becomes a receptacle for the function it is perpetually and unceasingly told to be, perform, do, and function as – to such an extent as it inevitably ‘bends and breaks’ to this function: and becomes that which it is told to become as in a set pattern of behaviors, beliefs, and assumptions about and as ‘one’s life’.

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XI. As such, the entirety of these social relations in and as ‘the social state’ (as what is today commonly known as the paradigm of neoliberalism) are games of status, possession, and role playing. This is to say that the polis is and has become increasingly hypersexualized to the point of which the subject has enfolded in to the perpetual self-object – in that the subject no longer ceases to exist with any sort of interiority (true selfhood) but to and as that social- categorical mask which is imposed brutally upon it from without as a perpetual state of coercion as in mutual mass belief as in the state of the ‘real’; the ‘material’ as mass assumed truisms.

XII. Behind these truisms, social futures are so ‘insecure’ (as in death, the loss of identity, ego death, the rupture of the fabric of the neoliberal paradigm as in a failure to provide the appropritate feedback at a structural and social level for the behavior required from the organism, et al.) that they become vicious dependencies asserted with a violent fervor both at the state and social level at risk of loss as in total social isolation from any sense of community or family or in-group. This would be the rupture of the fabric of coercion which serves to construct the entirety of the social and political life as in the ‘assured’ ‘everyday reality’. The nuclear family, in this sense, serves as the last bastion of hope for interconnection for the individual who has been alienated by capital as in the shattering of a tribal, or communal setting: that the individual is either (or both) the product of the nuclear family, and/or the (pro-) creator of a nuclear family of their own. This is, of course, to the benefit of the system of capital as it is dependent on the

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    production and reproduction of human bodies
    to repopulate and reproduce its labor force as
    itself the body of capital - an apparatus
    composed entirely of ‘used’ or ‘disposed’ bodies
    as in bodies exhausted by labor.

1C. VISIONS OF BODIES BEING BURNED

I. So that we may see here that the function of the paradigm (as stated by Marx in the Grundrisse), is a sort of state of total coercion where labor is perpetually (ad infinitum as in a hell or a purgatory) extracted lovingly from the laboring body as in the assumption of a total conviction that this labor is done for the right reasons, or done to uphold the right order of affairs, or done to please a higher power, or done because there is simply no other way or method or mechanism of doing things.

II. It is as such that social relations and ‘work’ relations (simultaneous) are now so stratified that they proceed methodically – as in the predictable discourse of ‘romantic relationships’, and ‘professional relationships’ – run entirely on and as a boilerplate of prescribed interactions, behaviors, role-playing games, and assumptions of ‘power’, ‘responsibility’, and ‘control’. The historical precedent of the marriage and class relations here come to the fore – that these paradigmatic templates are not merely conjectures, but that they are conjectures which have not only endured but mutated over the course of thousands of years of human infighting and striving for survival over the forces of nature, themselves, and ‘others’. That this conjecture rests at the root of the human drive to and for

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   survival; has become now so entrenched in and
   as the modern world that the extraction of it
   from the contemporary social and political
   affair would be equivalent to the apocalyptic
   event – an event which has fascination at the
   mass level – an event which would be nothing
   more than a revealing and a revelation of the
   game of ‘human life’ itself to the consciousness
   which resides beneath (and ultimately as) its
   unconscious and machinic operation.

III. For there is no way to describe human social relations today other than as a machine: that the same movies and culture are being produced and reproduced on an endless loop, that they are ‘doing’ and ‘saying’ the same thing as an affirmation of themselves as a mechanism or valuable function or institution within the larger paradigmatic structure which is the entirely ideological assertion of ‘human life’: the neoliberal conjecture. This conjecture, again, composes the entirety of the assumptions made today about the ‘necessary march or pathway’ of the world economic condition, the world political condition, borders, race, sex, and gender possibilities, and, of course, the way in which ‘the world must work’ in order to assure ‘human survival’.

IV. In this sense, the paradigm itself rests on a fear basis: if that the predictable discourse and recourse of romantic and social relations, as well as working chains of labor and goods, were irrevocably ruptured or broken, that it would be, in short, ‘the end of the world’. And, of course, it would, in that the world as we know it would ‘end’; that the fabric of the everyday would be ruptured.

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V. What is now occurring is that the dissatisfaction with this social machinery ‘the neoliberal paradigm’ with the feedback loops therein of ‘confidence’ or ‘belief’ necessary in the functioning of the system itself as composed entirely of conjecture as in a social, political, and economic superstructure which relies on the perpetual reproduction of itself at the hands of the bodies which labor for it and compose it (the workers of the world) is becoming great – in the sense that it can no longer (within the material and ‘real’ constraints it has imposed upon itself as in ‘reality’ as in ‘the entirety of the world’) fulfill the promises it has made – promises even so little as a family, a home, a living wage, a future – to a vast, vast majority of the laboring bodies therein.

VI. That they have been reduced entirely to laboring bodies; that the entirety of their working and social lives have been reduced to transactions upon, among, and as, laboring bodies – is precisely this reality of ‘reality’ that they are coming to recognition of: that they are becoming disillusioned to it; thus rising out of it like a spectre or an astral projection from it to observe its inner workings from a higher level of cognition, insight, and consciousness- processing. It is in this way, similarly, that the monks observed the wheel of life, or Samsara. It is that, in this way, that the paradigm of neoliberalism is itself, part and parcel, the wheel of life as the conscripted and churning wheel which perpetually reverts back to and upon itself as a set of precepts and visions for ‘life’ which become true in their enaction by ‘agents’, or the people of the world. It is in this sense that it is of the utmost necessity for the survival of the paradigm that the roles go on as cast; that the garbagemen continue to be garbagemen,

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    that the executives continute to be executives;
    that the soldiers continue to be soldiers. The
    entirety of the system of eduction within this
    paradigm is designed to accomplish precisely
    this; as are the cultural and social mechanisms
    therein – to enforce and reinforce (as police-
    institutions) as discipline, the necessity of the
    subject to conform to its subjection: in that it
    continually returns to and reverts to the
    prescribed set of actions and behaviors it is
    given by the paradigm as its role in the play of
    modern life.

1D. BAUDELAIRE, BENJAMIN; A WAY OUT OF NO WAY

I. That the organism’s biological desire for, toward, and of life as in its life-force-energy is leveraged against it as the coercive mechanism: the very desire to engage intimately with others is that which is constructed against it by the paradigm as in the Fausian Deal, or the nature of its agreement to participate in the civilizational mechanism at risk of being exiled, isolated, or further alienated.

II. For that the organism is either in a perpetual state of conformation and confirmation of the state assigned and issued ‘political identity’ as in the ‘immutable traits’ of the organism which in turn become its station in life, or the organism is altogether jettisoned from even the possibility of social life – the paradox here is that the refusal is at once and simultaneously that which ‘separates’ the organism from those who have committed their lives to the state of conformation out of fear of exile. It is in this sense that the state of exile becomes a ‘self

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   fulfilling prophecy’, in that the exile is either
   outward or inward – or if not even identified as
   a crossroads by the subject as in a failure to
   analyze the state of affairs at hand, an exile
   both outward and inward among fellow exiles
   of themselves.

III. This state of coercion is so great that it has established a ‘ghost’ of ‘reality’, or a layer of film or a glaze upon life which has so deeply set in the preconscribed and preconceived notions (as the neoliberal paradigm of world-social- functioning) that it does not happen; that nothing happens; furthermore, that each ‘everyday’ that passes is nothing more or less than a reproduction or a carbon copy of the last. It is in this way that the paradigm perpetually shores and assures itself of itself as ‘life’ in that it becomes ‘life’ by way of such a verifiable repetition of accustomations that it, assuredly, to even the most untrained eye, could not be any other way other than ‘this’.

IV. So it is that the living beings or the organisms therein proceed this way: that they approach and engage and interact with one another as ghosts within an apparition: that they conduct themselves as ‘themselves’ within the social and political order in such a prescribed and fundamental manner that they themselves to themselves are nothing more or less than the subjected (the object of the state predetermined by it); furthermore, engage with others and treat others as precisely that: as precisely that as which they are seen as and treated as and become: disposable property of the state with specific attributes which are ‘valuable’ or ‘harnessable’ or ‘useable’. In this way, social relationships, perhaps the only respite within such a paradigm of conscription, are themselves

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        doublings of the paradigm itself and
        perpetually, unconsciously, reconstructing the
        same political pathways of the paradigm writ at
        the highest level:

What was the living worker’s activity becomes the activity of the machine. Thus the appropriation of labour by capital confronts the worker in a coarsely sensuous form; capital absorbs labour into itself – ‘as though its body were by love possessed’. – Marx, Grundrisse

1E. TROUBLEMAKING; EMBODIED METAPHYSICS

I.      One who has refused this paradigm of course
        must refuse it from the very innards of himself;
        that he must unlearn and expel it from the
        deepest roots of his unconscious; even from the
        biological aspect of his organism as in a
        consciousness which must perform surgery
        upon its own vessel – a consciousness which
        must also consider not only the conscription of
        ‘this lifetime’, but conscriptions of ‘past
        lifetimes’ imprinted upon the consciousness
        body; abasements writ large in the sediment of
        the collective consciousness, human history, and
        the earth itself.

II.     What then are all of these cities and empires
        composed of but ritualized conscription? How
        else could they stand to this day? They take
        power from the hands of men to avoid falling
        into dust, shade, and shadow.

III.    In this way, it is that the men become the ghosts
        wherein the empires achieve ‘selfhood’; that
        they cast great light and great shadow as the
        material gods of mankind, wherein men are

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   relegated to, pereptually, being and becoming
   the slaves of their ceaseless reproduction.

IV. It is as the bodies becoming fire in the furnace of the Moloch (Metropolis).

V. One man has realized that even his deepest hopes and dreams (intimate relationships with fellow being-humans) have been compromised down to the level of the senses and the unconscious by way of this brutal assertion and reassertion of this paradigm – this is when he rebels, entirely and wholeheartedly – against it. That he does so means he rebels against the whole of the world; if in his rebellion he is victorious, he realizes that the whole of the world is that very ghastly shadow he and his fellow men once treated themselves to be.

VI. It is that, in this way, man has given (by mass coercion and the weight of his ancestral and contemporary history) the entirety of his life force energy to the civilizational stories which form and formulate the entirety of his social- political-cultural-economic sphere which is his ‘(regulated) life’, his ‘everyday’; that which all of his work, his dreaming, his longing, his desiring, his driving is devoted towards. This is to say that he hopes to emerge from the weight of this everyday and claim his life as in a right now; that this hope deferred is precisely that which constitutes his futurity. The promise of the neoliberal paradigm is then that this: his dream will be realized upon his fulfillment and obligation and duty to the paradigm at large – it then promises payment.

VII. But of course, the worker realizes, after several tries through the machine that there rather is no ‘return’ of the dream to himself as in a (self-

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    )fulfillment, but rather that the deferment is
    continued, pressed on and out, beyond the next
    threshold, beyond the next accomplishment,
    beyond the next sacrifice, and so forth. It is
    precisely in this way that we speak of
    neoliberalism as a ‘long con’, that is perpetually
    evokes ‘the future’ as a reason for the present
    condition – a future, of course, that never
    arrives; in the very nature of the word, is
    perpetually deferred until ‘tomorrow’ – a
    tomorrow that, again by nature, cannot come
    in the face of the ‘everyday’.

VIII. It is this illusion that must be shattered – not just at the level of one or several men (although this may be enough for some small solace of community) – but shattered at the level as such that the scales of the very world would tip in the favor of a sort of sobriety of consciousness which recognizes the games of world history for what they are: carrots upon the stick of slavemasters, playing a hell of labor upon the backs of the many – a hell of labor which has so thoroughly conscripted so many that they have had beaten out of them (like Nietzsche’s horse) the very concept of the sovereignty of the soul which may yet allow for the type of true relationship that one so rarely encounters in this world: a relationship which views and observes the soul as energetic life force and source from which all ‘things’ come shining through as in the truth behind and beneath and as these very apparitions which we call ‘material things and bodies’.

IX. This, of course, would utterly change and transform the state of conscription which has enveloped the earth – shattering it to such an extent that there would be a mass loss of ‘self’; as such, a revelation of Self beneath the

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           disciplinary role of ‘the human being’ in various
           different hierarchical methods, modes, and
           categorical traits (again, race, gender, class, and
           so forth) known to the mass today as ‘who and
           what they/we are’. Such a revelation of Self
           would be a revelation of consciousness as that
           which composes, not only these ‘definitions’,
           but the ‘bodies’ from which they emerge; as
           that which composes every aspect of the
           ‘physical world’ at the essence of ‘matter’ itself.

Today, what I see and allow myself to mourn is the mass illusion – an illusion seemingly so entrenched and so great that at some junctures it feels insurmountable – an illusion which not only leaves me at junctures estranged within, as, and to myself, but one which leaves me ever so often estranged to others as if there was a divide of worlds between us. Today, I mourn this paradigm of belief that has been moulded at our hands; in our lives; in the lives of those before us; a sediment which has become so convincing to so many that it appears wedded to this very earth. Today, if I glimpse it ever more clearly, I begin to know: that this is not the only way.

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GENDER ROLES AND SLAVERY

This is a play at the root of all duality as the expansion and contraction of The One into Two and The Two into One as in the archetypes of the lovers, the birth and death of cells, the birth and death of stars, the birth and death of worlds, etc. It is this very pseudo-opposition which is the tension, friction, or ‘guiding light’ of that which we observe to be the material world.

It is that these roles and archetypes (the masculine and the feminine) are taken literally and made into social roles and social archetypes upon which the movement and discoursing of the world hedges: the sexual action of the desiring and driving into that which receives the desiring and driving and obtains force, influence, power, and thrust from it as in the interaction wherein the ‘subject’ (the driving force, the masculine, Mars), gives information into

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the feminine (the submitting/receiving force, the feminine, Venus). It is that humans take this game literally that it is their ’prison’; furthermore, that which wherein they find their ’match’ as in the matching, equal and opposite ‘force’ or ‘in-force’ – the one at which is their spectral counterpart.

However, these roles themselves have taken on such a degree of economic and social value (as in extreme masculine and extreme feminine ‘human’ images as cultural capital) – that they are, exponentially, driven to higher stakes of extremity as in cultural and economic competition for resources (attention, capital, energy); that these images are not at all whatsoever actualizable or embodied (as in an intercoursing of impulses) – but that they are levied and levelled as cultural ‘god images’ (sex symbols) which are altogether unattainable and meant to be, as they urge the cultural and social production of organisms further and forward toward the promised or desired attainment of them. This is the basis of competition as a sexual image or desire of being ‘not good enough’, or being ‘not enough enough’ to be ‘truly’ the desired image or archetypal body.

It is in this way that the gods have been converted into imagistic-‘material’, forms of capital which are extreme examples of what is to be desired, what is to be consumed, what is to be embodied; that these imagistic notions function primary and a priori at the front of cultural collective consciousness as that which is strived toward as in ‘the future consumption’ or ‘the future embodiment’, as in the perfect figure, the perfect partner, the perfect life. For without the proliferation and assertion of these images at the cultural collective level, there could not be an assertion between ‘having’ and ‘not having’, ‘desiring’ and ‘not desiring’.

These images, furthermore, have trickled down into the everyday lexicon of ‘common people’, as in the mechanization/technologization of dating, working, hiring, firing, meeting, interacting, and so forth. Each person embodies or possesses perhaps a sliver or an aspect (or not)

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of this desiring-desired-god-image, and, as such, has material value to the observer or desiring-body in that this much can be exorcised or obtained from said organism in question. This extraction of resources is, at the root level, the surgical knife that ruthlessly cleaves the desired material from the embodied object; proceeds forward to accumulate further desired material. This could be said to be at the level of the survival of the organism – at the level of killing for food, killing for cultural supremacy, and so forth.

In this sense, biological life is a slavery of ‘necessary desires’, or the root desires of ‘fucking, feeding, sleeping, and so forth’. The entirety of the world order is organized around these ‘necessary desires’ as a system of extracting value and resource from human labor in the necessity of obtaining these desires in order to live, nonetheless live some sort of ‘connection’ to fellow human beings. For these are the only desires (being necessary in and as the biological performance of the organism toward itself-(re-)production) that can be exploited, manipulated, and used to call the organism into action wherein it might obtain that which it needs to survive the day.

So that the desire to fuck is the desire that is and will always be the most coercive – in that it is the most socially obscured mechanism; the most socially polarized mechanism – essential to human life. For all of these ‘lower’ biological functions feed into this ‘higher’ one as symbolic reproductions of the organism prime and consummated in the fucking, or the surmounting of the organism as in the orgasm, as in the momentary transcendence of the organismic state of being – wherein the entirety of all other biological operations occur as orders and organs of consciousness. It is that the being-human, regardless of consciousness or awareness of this process or such larger universal processes, lives in and at the site of the body; furthermore, achieves ecstasy through the body in which an ‘opening’ into the infinite is realized, known, met. These openings can be achieved by drug use, fasting, meditation, and a variety of other experiences – but none other combine

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the organism with the higher-essential aspect – human connection – like fucking.

So then, to surmount the organismic body is to achieve interconnection and interrelation with another organismic body as in the meeting place between two spheres of consciousness as in a biological encounter in which the organisms transact, or relate intimately and exchange essences-of-themselves as in a two-making-one. This intercoursing of the impulses is at essence of the universal creation, as it is the height of embodied human existence as in encounter with ‘the other’; movement of Oneself as the mutual entrance into ‘the other’ with the greatest intimacy possible and available to embodied consciousness(es). This is, for the vast majority of organisms, the highest achievement and desire – surpassed by no intellectual or meditative revelation.

So it is that fucking, naturally, is the primary method and mechanism of control as in a policing of desire, or the discipline of pathways of and for desire to be ‘appropriately’ expressed by way of and through the tropes of the ‘masculine’ and ‘feminine’ as hierarchies of desire and desiring and desirability enforced and perpetually reproduced through and as culture. Here, film culture, media culture, social culture – as venues in and through which organisms observe ‘desirable’ behavior, how to ‘desire’, how not to ‘desire’, how to ‘love’, how not to ‘love’; are themselves socialized as in institutions of public and private places/spaces (bars, churches, temples, schools, the family home) – how to appropriately act, appear, and seem in order to be held desirable by the greater majority of ‘the fairer sex’, proper. The holes in this narrative devicing are, of course, apparent.

We can see just how far here, as a symbolic chain, we have gotten from the intercoursing of the interpenetratives (the masculine and the feminine, the penetrative and the receptive) – into and through socialization, role playing, cultural apparatuses of desire, and so forth. This symbolic

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chain of affairs is that which composes the intricate interrelation of human affairs – descended from and as the universal creative process of interpenetration at the level of the metaphysical – down into an increasingly convoluted ‘human’, ‘dense’ sphere of control, discipline, authority, power, and other such human jurisdicted normative roles, positions, rules.

So it is that the organism’s primary drive-to-fucking is ordered at a cultural level by way of and through socialization and media is that it is perpetually confronted with and affronted by images and normative rules and regulations for expression of desire and life-force-energy that it is no longer expressing itself – but rather expressing itself by way of and through the linguistic mouthpiece of these ordering structures: structures which are themselves the mutual policing of desire and drive as the ‘accepted’ cultural limit of any given place and time; furthermore, structures which in turn are intimately interrelated with the ordering caste systems of the society at large which mete out privileges and wealth accordingly.

For, paradoxically, even as the organism climbs up the ladder of extreme femininity and extreme masculinity as posited by the society at large as power-images (sex symbols or godheads of the civilization – projected upon each magazine cover, film, and billboard) – that these cultural images become lived-embodied-devices, exponentially dehumanizing forces which inhabit the host of the body; become living slaveries which must be maintained with superhuman diligence.

In this way, the slavery of man becomes even more pronounced at the highest levels of human functioning within and as the social structure: that these slaveries are ordered and organized not only at the level of the ‘slave’ class of organisms, but at the level of the ‘aristocratic/governing’ class of organisms as prescribed roles which are, in their essence, equally inhuman; impossible to actualize. As images, their quality is eternal;

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they may be manipulated within their setting. The bodies of men are not so dimensionally limited and technologically orchestrated. They decay; they have inner lives; they live from the soul and consciousness that at once composes them and is beyond them; a greater sphere of knowing.

For no man is a slave; no man is an image, or a master, or a king – but rather these archetypes of civilization as social roles or positions in the mechanism of world production and re-production are themselves the enslaving force; that they grow ever more intense and pressing to fill at each leap of extremity toward the embodiment of the ideal. In a philosophical sense, this is said to be ‘right striving’ when applied to one’s own ideal or higher self, but rather, it must be asked if such a personal image is possible in such a time that the yoke to cultural images is so immense and widespread.

For the organisms that strive toward an embodiment of the extreme poles as in artificially generated images of masculinity and femininity as projected culturally as images of value – are striving to be valued; that the value of the organism is prescribed to and as directly upon the body; writ upon it. To describe this economy cannot be done without, in turn, the image of the slave on the auction block.

The striving for biological supremacy is a suicide of the soul. It is a perpetual failure as in a refusal to acknowledge the interconnection of all things and beings; in its stead, the perpetually returning desire to elevate oneself over others; as such, the loss of one’s own humanity and soul to an system of power relations which promises a freedom unobtainable but within and as one’s own self realization.

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‘LOVE’ AS A MECHANISM FOR SOCIAL CONTROL

Divested of his sense of community; pitted against his neighbors for survival; fundamentally alienated from his work in that he works for the preservation of an image of ‘the world’, man turns to the concept of ‘love’ to save him from the drudgery of his everydays. This concept, accepted and pursued by so many (the vast majority of mankind) is that which deigns replace life as a communal coexistence and enjoyment of fellow human beings.

For as long as ‘love’ as a concept has existed, there has been competition for basic resources and survival; competition as in war, economic struggle, slavery, and oppression of one human being beneath another. For such a concept as ‘love’ to exist, there must be hatred.

As such, the concept of ‘love’ is set out to be the ideal and consummation of human life – the matching of two individuals (or more) in an emotional agreement which amounts to the bringing together of these two individuals into ‘one’, a unit, or a ‘couple’. Such a notion, again, could not be possible if there were not already an artificial, ideological separation in place as in borders and bounds between people as ‘individuals’ and ‘citizens’ of ‘nations’. In this sense, the concept of ‘love’ is a teleological extension of the existing terms and conditions of ‘human life’ – one that is a weak solace and poor consolation prize for a robust, interrelated life with fellow human beings, equidistant from one another as in mutually acknowledging one another as Being Oneself; furthermore, pursuing further knowledge and understanding of one another beyond the desire to possess and couple with one other individual in the face of mass alienation and isolation.

As such, ‘love’ is a coveted prize, that one finds another he likes enough to marry, or to bring into committed relationship; so often shutting out and losing the rest of the world to do so. For the rest of the world has already been

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lost, by and in the nature of the existing set of relations as coercive exchanges of money, bodies, resources, materials – to such an extent that the underlying human nature and soul of the matter is altogether ignored, forgotten, disavowed; even denied. For this is what ‘love’ promises, selectively permeable admittance into humanity as in the ‘taking in’ of another human being in the face of an increasingly hostile set of social circumstances into the fold of one’s own private interiority; the formation of ‘love’ being a ‘unit-of-beings-within’, or the primary and fundamental condition of the creation of the universe. This state was already intact; yet it has been ‘lost’ to the set of socially coercive conditions which make each man appear as a potential foe or competitor; each ‘materiality’ a potential resource to exploit.

In this sense, the conceptual reality and proliferation of ‘love’ as a coveted life is admittance of the failure of social life – insofar and insolong as the concept of ‘love’ as found existence in literature and culture – of the ability to truly love as in become a member of a cultural community founded upon basic mutual acceptance of ‘the other’ as oneself as Oneself. This inability, due in large part to the immaturity of man’s consciousness in facing himself (nonetheless ‘the other’ as in his shadow), is the base root for all war, conflict, resentment, hatred, and, of course, ‘love’.

In that ‘love’ exists in the face of a social sphere which is deeply ‘un-loving’, there are of course circumstances and legislations, rules and bounds created by ‘the lovers’ in the face of that which is ‘un-loving’ (the world at large) in order to create and maintain the synthetic sphere of ‘love’: namely, the agreed sharing of resources, mutual emotional possession, and other such factors as decided by ‘the lovers’ to affirm or otherwise ‘distinguish’ their ‘love’ to and from ‘the world’. It is here, of course, that we can see that ‘the lovers’ themselves are in attempt to form their own private society, or community (known today in its more ‘mature’ form as ‘the family’) in the face of a lack of greater society or community which has reduced love to such a unit as that it

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is not a cosmic unity, nor an earthly one, nor a unity of men, nor a unity of tribes, but merely a unity between a couple of people in a frail attempt to set bounds and forces against the massive encroaching forces of nature, time, and so forth. That this method was once accomplished even at a tribal level is proof of the degradation of man’s ability to form true relations with his fellow man; of great concern in the face of the need to unify, unite, and collaborate at a species wide level in order to advance and fortify the consciousness of the human group at large.

So that we have ‘love’ is the consolation prize of a failed paradigm, a paradigm which could not, nor did not desire to unite man, but merely to divide him (like Goethe’s politician) in order to extract resources from him and subject him to labor for the system of the perpetual affirmation of the paradigm itself as in a purgatory. So that we have these stories of ‘love’ are meant to be our solace in the face of this greater reality; our distraction, our diversion, our given illusion propogated at each cultural outlet in order to dull the throbbing ache of the much greater wound: our failure to achieve interconnectedness at a greater and higher level as a regional and global community of fellow men. That we indulge this illusion is proof positive that we agree to it; that we consent (even as we are coerced) to have this ‘love’ be enough; to not reach higher for greater love among fellow men, among earthly creatures; into the heavens and cosmos where we may also find ourselves. That we settle for this cultural, human definition of ‘love’ is proof of our own permissiveness to entertainment – that we would devote ourselves and our whole lives to the realization of this romantic totem at the exclusion of the potential realization of ourselves within and as greater human life and interconnectedness as a network that refuses to exclude or confine a definition of romantic ‘love’ to one individual, or one possibility, or one set of laws or tenets in which that love may be expressed, allowed, or able to occur within any given lifetime.

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It is this illusion of ‘love’ which, perhaps, is one of our greatest captors – for it is a captor that we have allowed to possess us from within.

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ENERGETIC ENSLAVEMENT INTO, AS, AND THROUGH ‘THE OBJECT’

This is the movement of drive into ‘desire’ as a movement outward as in an (attempted) apprehension of the desired- object as perceived-to-be-from-‘without’.

This movement is the movement of energetic enslavement to an objective goal, or a materio-teleology – a materialization of effort into an objective result or ‘apprehension’ of being-meaning.

Energetic enslavement, as a rule, is the desire to consume as in the desire to consummate the other within, to, and as ‘the self’.

As such, it is the primary illusory mechanism – the channeling of energetics into a method which is meant to achieve, perceive, or apprehend the objective or the goal of inquiry.

Here, ‘inquiry’ means the transformation of the drive (‘wild’) into the desiring-mechanism (‘domesticated towards a ‘solution’’).

Therein, energetic enslavement composes the vast majority of cultural human life: a submission of the drive which is the raw life force energy thrust that composes the very organism as the very organism, into and through a simulated ‘lack’ or ‘absence’ of that which is to be consummated in the driving through desire, or the ‘object’.

This ‘object’ is perceived entirely with sense mechanisms or otherwise external sources of knowledge which ‘tell’ of the existence of the object – as in a Grail lore.

Such an object cannot be apperceived as within the inner sight, as the inner sight sees and takes all as One; as such, a wholly mechanism that is within itself and a priori

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perpetually operating within and as itself towards itself and, as such, is hermetically sealed and driving-within, or self contained, self consuming.

Therein, the in-sight is infinite and boundless; the ex-sight as in sense-body is temporal, jurisdicting, and ‘perceives’ the border-bound of the body and ‘the other’, or that which is ‘not’ the body, or ‘the world’.

There cannot be desire without submission of consciousness to the ex-sight as the arbiter of driving; the director of the drive. With-in-sight, drive is endless and in all directions, or being in chaos with itself.

The organism enslaves itself to its senses by way of a submission of consciousness to the ex-sight as a perception of ‘lack’, or a material divide between the senses and ‘the world’ which they sense, or that which has not yet been consummated by ‘the body’. This is to say, it is yet-to-be- known, yet-to-be-touched, yet-to-be-conquered, yet-to-be- fucked.

It is this desire to know which is the source of desire itself.

For that the organism desires is that it desires the whole of itself as in the consummation of ‘the self’ and ‘the world’ as in subject-sensing and object-consuming.

That there is energetic enslavement is to say that the organizing body directs the drive through perceptible venues which it believes will help it achieve ‘the object’, which is always already illusory, imagined, spectral, ghost. In this direction of the drive, the drive is submitted to direction; as such, enslaved to a method – bourne out of chaos into regulatory patterns of behavior.

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