Spiritual Inhabitance / Dwelling of the Earth

Name: Spiritual Inhabitance / Dwelling of the Earth
Author: David Bussell

XII: SPIRITUAL INHABITANCE, DWELLING OF THE EARTH

This road is, rather, dissection [Analyse] – through the division of labour, which gradually transforms the workers’ operations into more and more mechanical ones, so that at a certain point a mechanism can step into their places. (See under economy of power.) Thus, the specific mode of working here appears directly as becoming transferred from the worker to capital in the form of the machine, and his own labour capacity devalued thereby. Hence the workers’ struggle against machinery. 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’.

Karl Marx, Grundrisse

‘Thus in the forward march of history – I mean marriage – ’

Soren Kierkegaard

‘What illusion about myself do I entertain?’

Epictetus
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Ghosts arrive from the past and appear in the present. However, the ghost cannot be properly said to belong to the past.... Does then the 'historical' person who is identified with the ghost properly belong to the present? Surely not, as the idea of a return from death fractures all traditional conceptions of temporality. The temporality to which the ghost is subject is therefore paradoxical, at once they 'return' and make their apparitional debut [...] any attempt to isolate the origin of language will find its inaugural moment already dependent upon a system of linguistic differences that have been installed prior to the 'originary' moment (11).

Buse and Scott on Derrida’s ‘hauntology’

(I)f a person allows himself to be used, for profit, as an object to satisfy the sexual impulse of another, if he makes himself the object of another’s desire, then he is disposing over himself, as if over a thing, and thereby makes himself into a thing...Now since the other’s impulse is directed to sex and not to humanity, it is obvious that the person is in part surrendering his humanity, and is thereby at risk in regard to the ends of morality. (Kant 1997: 157)

‘The Big L won’t hesitate to cold diss ‘em / And if you ask me, motherfuck the whole system’ – Big L

‘Would you rather have a Lexus or justice, a dream or some substance? / A Beamer, a necklace or freedom?’ – Dead Prez

"The individual has always had to struggle to keep from being overwhelmed by the tribe. If you try it, you will be lonely often, and sometimes frightened. But no price is too high to pay for the privilege of owning yourself." Friedrich Nietzsche

‘The wise man lacks nothing. The unworthy evil contains nothing to offer him.’ - Seneca

32 "I want you to be free from anxieties. The

unmarried man is anxious about the things of the Lord, how to please the Lord. 33 But the married man is anxious about worldly things, how to please his wife, 34 and his interests are divided." -- 1 Corinthians 7:32-34

"I find more bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare." -- Ecclesiastes 7:26

CONTENTS:

Historical Digestion
Sex and Society
Objectification Continued
Neoliberalism’s Coercive Set of Relations
Out From Under the Unconscious Masses
Sovereignty of the Soul in the Face of the Wheel of Samsara
Sexual Arousal as Productive Force for Jettisoning ‘Civilization’
Oedipus, Revised
A Word About the Condition of Worldly Men
The Role of ‘Women’
Transcendence!
What Can You Do?
Are We Concerned With The Species?
Tests of Fitness
Projection is the Inability to Have a Human Relationship
The Machination of ‘Humanity’
The Observer is ‘The Agent’
Breaking Time Spirals into New Neural Pathways
How do we know what we are?
The Absolute Power of the Agon
The truth is a lion…
The ‘Competitive’ Being-at-Play with Oneself
On Job and Abraham: The Trials Given to Great Men as Gifts of Transcendence
Job, Man’s Dialectical Redoubling in the Face of the Cosmos; the Free Will of Observation
Narcissist Subject-Property ‘Relations’: (You Are) It is ‘Mine’
I AM (ETERNALLY FREE)…
Journeyings
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Chthonic Man
On Chiron
Notes on ‘The Sex Dungeon Today’
The Sacred Prostitute is Everyman and Everywoman
‘Associative Perception’ as Aesthetic Judgement as Oneness as ‘Way of Seeing’
Sex play; the inverted rod of creation as the sheath of form
Excerpt: Abhinavagupta’s Erotic Mysticism
Aum
The Man Who Stands Atop Humanity
Notation:
Desperate attachment; the doors of Paramatma
Sexual violation: Hitler, de Sade, American slavery; camps of power
Desire
Postscript
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HISTORICAL DIGESTION

The event is not digested until years after… this is to say, until it is ‘known’ its entirety as in being expelled in parts; not even fully known in that it is partially incorporated into the temporal present; disjected as in a scatological ‘uncovering’, or a partial finding of ‘that which has occurred, happened, or been burned away by time’. It is in this way that we are always already haunted by the past in parts as in the present-ing of ‘today’; the uncovering of the remains of yesterday.

This is a biological haunting, as in a happening that revelates as partiality, a half-nature; a becoming that simultaneously severs the organismic-present from that- what-was and that-which-was as in a departing, a distinction, a disjuncture of being from that which was once being; now identified as ‘meaning’, or having been or become language, or the linguistic fallout of the event as in the description or the expression of the happening after it has been ‘impressed’. In this sense, the historical event is the poetic event in that it occurs twice, first as tragedy, second as farce, first as explicit, intimate becoming; second as reflectory, refractory information as in the linguistic communication of light to and through the observer. The ‘knowledge’ of the event is then second to the event- happening itself; the ‘knowledge’ comes as a partial windfall, a partial knowing, a happening interpreted by sense and perception faculties after the fact which struggle to make sense of the fact even as it is reverberating through and as historical unfolding as Time.

In this way, we are still attempting to make sense as the birth of the Universe.

The information is arriving in and as temporal difference; as that which (and we are that which) has already ‘happened’. Thus, we are haunted perpetually by ourselves as that-what- was; furthermore, project these anxieties temporally into the

imagined ‘future’ as a linguistic projection of ‘that which (may/will) be’. This is to say that this time is entirely couched within the linguistic past-tense of itself; that it is delimited by the linguistic potentialities within which it calls itself and names itself ‘today’ as a compendium of yesterdays used to syn-thesize ‘tomorrows’.

As such, the conceptual realities of ‘love’, ‘society’, ‘community’, and ‘politics’ all reside firmly within the linguistic sphere of the imagined – as the precepted and perceptual ‘limit’ of possibility which is always already materialized as ‘today’; by way of, as, and through the linguistic experimentation and expression of ‘yesterdays’; already becoming tomorrows in their genealogical extension as in roots as in being-through-ground of ‘the past’ finding expression today; as such acquiring a ‘new’ poetic lexicon of the philosophical past finding practical application as in the grounded material conditions and circumstances formed in and as ‘the present-today’. It is as such how the historical formation of economic hierarchies and social systems have ‘presented’ themselves by way of and through theorizing at the level of potential social governance and subsequent implementation of these potentials-principals into and as organizing structural actions, tenets, and ‘objectives’.

As such, the results are delimited at the outset of the theoretical expedition into tomorrow by way of the delimited linguistic approach with syn-theorizes the possibility and enacts it as in a physical application of the metaphysical principle; furthermore, that ‘today’ is already spoken by the past as in a teleological ‘follow through’ of the organizing principles which find their speech or expression as in the happenings of today which are the scatological findings of the historical digestion – or the currents of the past becoming the shorelines of the present moment as in movements that occur in the outer reaches and deep waters of consciousness as in the theoretical being finding expression by way of the gestural movement into action as experimental being-making.

That this process remains unconscious is that man is haunted by ‘himself’ as a prior conjecture which exists before this moment and as such, is always behind him and coming up into him and ‘possessing him’ in this moment as the realization of his theoretical ‘being-nature’.

SEX AND SOCIETY

Sex is the only commodity; this is to say that sex is ‘the fetish’.

All commodity and supply chains are devoted as in a teleological end to the creation of and accumulation of sexual intercourse as in ‘the appearance of status’, even if this does not necessarily involve intercourse itself.

So it is then that ‘high value’ status ‘objects’ (posited as bodies which can be penetrated, penetrative, or otherwise used for sexual activity and sexual pleasure) are the ‘elite’ commodities of any given cultural paradigm: commodities which command the highest price of attention, energy, money, wealth, power, and so forth.

This is the function of ‘celebrity’ in the modern world – wherein high status sex symbols are elevated to positions of power, authority, and influence – by way of the sheer viability of their desirability.

This is to say that the entire world is an auction house for sexual objects, which otherwise are known as ‘human bodies’.

This auction house places the highest price on ‘high feminine’ bodies, which is to say bodies which conform to contemporary standards of ‘feminine beauty’. This is entirely determined by the time and place and culture at hand; ever increasingly by global influence and fashion as an interconnected culture of desire, desiring, and transportation of commodity objects and images to and from disparate locations.

Historically, the object of highest value has been the white woman’s body, based on entirely conjectural, mythological, theological, and phantasmic notions of ‘purity’ and ‘goodness’ associated with white skin – notions which have

achieved such a status of belief as to become reality; notions which, too, arbitrarily determine very real caste systems of exploitation across gender lines.

That these caste systems are very real is also that the valuation of sexual object bodies is equally very real; furthermore, that the ‘very real’ nature of these social, cultural, and political phenomena as a arbitrary valuation of human life stems directly from a fabricated and imagined conjecture of sexual use as in labor use.

This is to say that the sexual body’s function is solely to be of use to the one who is consuming it, which is to say the one who has bought access to it by way of attention, economy, status, and so forth; furthermore, is using the body as given access to it (or taken access by way of physical and political power and force) in order to satisfy the desire for the teleological end of the world – which is to say, the orgasm with and within and as ‘the desired body’ – as in a union of the desiring subject with the desired object.

All consumption in this sense is sexual – that the absence is suggested or sensed; that the subject consumes the ‘lack object’ to reconstitute total and absolute subjecthood as in a relationship of power in a perpetual cycle of lack and reconstitution as in a substitute for true Self Knowledge as in a knowing-unity with the infinite.

Therein, knowledge is that which transcends this commodity-fetish market as that which cannot be bought or sold but rather is achieved vis-à-vis insight, or inner knowledge brought about by observation of ‘that-which-is- going-on’, without identification with or attachment to ‘that-which-is-going-on’.

In this sense, knowledge of the hypersexualization of existence and the function of the global sexual marketplace can only be achieved by way of a relative abstinence from it as in a refusal to participate in, and thus, to be observing from without.

However, apparent in the above, this marketplace is the entirety of the constitution of ‘material reality’, or the environs of – not only ‘human’ – but physical reality as in a cosmos or inner-system which eats or consumes itself in order to survive, or achieve greater density.

In this consumption of itself, it acquires greater mass and greater density by way of constructing an energetic ‘chain of events’, in that light is consumed by flora, consumed by fauna; consumed by man – the densest biological body in that man is an ‘apex predator’, like a lion or a shark.

It is as such that man not only strikes fear in other animals, but in himself and in other men.

For to understand this is to understand the entirety of man’s sociological relations with himself – himself who is the entirety of all man, all flora, all fauna; an amalgamation of light-energy and life force energy – that which consumes himself and others at all costs in order to fulfill the imperative of his survival and (re-)production of organismic self.

Thus, the relations of man, as ‘modern’ as perhaps they appear in terms of their supposed ‘sophistication’ (as in incoherent chains of information, production, and consumption), are in fact brutally short: that they are chains of command, supply, production, and consumption based in, on, and around social stratifications of wealth, power, and influence within which and upon which man consumes ‘lesser man’ in an evolutionary hierarchy – a hierarchy which is altogether determined by one’s willingness to indulge in his own ‘inhumanity’, which is to say, to defile and go beyond, or go past, the morality and ethical codes of his time: to ‘go against’ ‘god’.

This Luciferic movement is typical of all of man’s civilizations; it is indulged out of necessity by the ‘lowest’ on the hierarchy of men (the impoverished, called ‘criminals’,

or beggars, homeless, exiles), the men who live outside of society, and the ‘highest’ (the executives, the ruling class), the men who live outside of society in that they control it by refusing to obey the rules of the paradigm which they assert as a necessary moral border, bound, and container for human life – a container which they extract resources from and manipulate accordingly.

Therein, all such relations proceed in this way, as in a bloc: from the ‘highest’ to the ‘lowest’, there is either implicit or explicit manipulation of resources, attention, currency, and energy – in order to accomplish and fulfill the means and needs of the biological organism as in the façade of a social order. This order is, in truth, only held up by those who believe in it; that they believe in it is that they still believe the moral and ethical tenets espoused by it as ‘right work’ are necessary to and are worth abiding – as they are tenets of ‘god’, or of the boundary which they either cannot or will not go beyond. It is these men who are, simultaneously (by way of course) the ‘morally upstanding’ men of society, and the men who are most exploited from all angles and directions by those who have long since abandoned (out of necessity or disillusionment, cruelty or boredom) these rules and regulations which compose the fraying fabric of ‘the social order’.

It is, of course, that no man would obey these laws without the promise of a reward, whether it is a rising status in the social ranks, the promise of heaven, or otherwise, the promise of a sexual partner within the bounds and realm of his own desiring. Each man proceeds from this place and point: that he will conduct his actions in order to obtain that teleological end of his chosen desire: that which he believes will ‘fulfill’ his lack.

Therein is the metaphysics of sex – that each man’s desire proceeds from his determination of what that lack in actuality constitutes (if it even exists at all); furthermore, from which angle he will ‘attack’ this lack in order to fulfill it (theft, manipulation, obedience, submission, and so forth).

The proven nonexistence of the lack by way of knowledge inquiry is, of course, the liberation from the nonexistence of bondage; the revelation of the illusion of man’s ‘lacking predicament’.

What is left is simple: the biological imperative of the organism; therein remains the perpetual viability (even in the absence of investment as in ‘believability’ of the paradigm of desire fulfillment) – that the desires exist and remain in their pure form as raw carnalities – that they are enfleshed in meat and as such must be maintained and expressed and impressed as in energetic movements in and at a certain density as in food entering the body, the movement of sex fluids, mucus, water, shit, and so forth. Here, the abject is no longer deified, but it remains as a sort of necessity that is relieved of the moralizing deification and debasement cycle which is the egoic-self: the shame and lust and shame which, without inquiry, overwhelms the function of the higher faculties of the organism and operates primarily as in the front of the brain.

As such, one may remove oneself from this marketplace of Samsara by way of understanding the sexual function as it pertains to the circulating world of man’s goods and services; in doing so, too understand the root of desire and how it impels and propels this mechanism – that desiring and the continuation of desiring from a place of unconsciousness is the fulcrum upon which the world conjecture balances.

People who we ‘desire’ sexually are used for their value (their ‘desirability’) and then discarded for someone or something else, like a toy or a plaything is worn out by an infant. Is this not also our human economy? Wherein the libidinal object is not only a living, breathing human being, but fundamentally disposable as in a procession of ‘newer’, ‘shinier’, ‘more desirable’ objects to be consumed, digested, and shat out?

OBJECTIFICATION CONTINUED

When a human being no longer serves our uses (our own self elevation, self deification, self objectification), they are discarded and replaced as for a ‘newer model’, which is to say a human-being-object more equipped to suit the issue of self-at-hand. This is the primary function of the social marketplace of human-being-objects, each searching to self- make through the process of self-objectification (to surround and become oneself-ideal) and as such constantly seeking to surround itself by and with adequate ‘object-ornaments’, or human beings as prosthetic extensions of ‘self’ which affirm the self-image through their dominance, submission, obedience, appearance, status, and so forth.

The capacity for ‘human relationship’ as in a multifaceted, multidimensional with a fellow human being who is thinking-feeling-emoting-living-breathing-changing has been deeply impaired by the advent of personal technology, namely personal computers and cell phones by which the entirety of human life is conducted (romantically, socially, economically, and so forth). That the entirety of human life has been effectively reduced to a two dimensional representation of desire, drive, and action, is to say that the entirety of the human being conception has been reduced to two dimensions itself: image as use and value.

That all human actions and interactions are conducted this way (dating, connecting, relating, buying, selling, laboring, transacting), is that all human acitons and interactions are reduced to transactions: or movement of money, information, interest, attention, and desire to and from image-objects which are totems and symbols standing in for multidimensional organisms, living breathing human beings. That this transaction occurs at a metaphysical level is to say that there is no humanity; that the transaction occurs at the level of a drone strike or a ‘ghosting’ – the extraction of the perceived ‘value’ or ‘use’ from the human being organism; an extraction which may be conducted

entirely remotely, without even seeing a face, a name, or a body beyond that which is represented upon the screen.

Of course, this a continuance of the existing categorical forms (naming, racing, gendering, sexing, et al), of categorizing human-being-bodies as objects with inherent and innate ‘characteristics or traits’ (genocide, slavery, etc) based around these perceived ‘object’ similarities in the vessel of the being or the ‘body beheld’ (see Fanon). However, this is an exponential growth of this paradigm which may also be called ‘neoliberalism’ in that it creates another teleological extension of and in this process as prosthesis as the ‘image’, ‘brand’, or organizing body of the body of the organism as in an entrepreneurialization, or a ‘selling’ of the body by way of channels provided by the organizing system: channels as in applications, work funnels, gig maps, jobs, and the sexual marketplace of ‘romantic relationships’ and the status marketplace of ‘human friendships’. What little innocuity that remained in a sense of community and interconnectedness under even local capitalism as in an exploitation of ‘what is within reach’ has been uncovered or unfolded as in an exploitation of a now global marketplace of exploitable human-being-body- objects, all ready and willing to perform certain services and actions in order to survive in the human economy at large.

To say this is a human economy is to say that the human being plays a role as in ‘a human being’ with a certain status, race, class, ‘job’ to perform in the machination of the neoliberal paradigm as ‘something’ that performs a function – whether it is bagging groceries, selling the body, managing a supply chain, and so forth. This movement and flow of resources is conducted as a movement and flow of human bodies as in express human labor, overseen by the ‘managers’ of this inflow and outflow – those who do not, strictly speaking, ‘work’, but instead see to it that the work is done. This is a teleological extension of the plantation worker and the overseer; the prison guard and the prisoner; the larger teleology of disciplinary society.

To return to the relational sphere, this marketplace-izing of the human-being-body as in a making-transactional the entirety of human life and relationships as a submitted totem to capital is to say that human relationships are not possible but as time and space bound extractions of ‘desirable’ traits, qualities, and quantities as in a ‘mutual consumption’ as in a coerced-‘consenting’ state of ‘interconnection’ – an ‘interconnection’ which is a mere pose of interconnectivity in the name of a game of domination and submission, which is to say who is extracting what from whom at which time – whether this be money, time, bodies, and so forth.

This failure is a stealth failure, which is to say that those who conduct it at the superstructural level benefit from it in a purely superficial manner (and for them this is, for the most part enough – unless they speak out against it… which rarely occurs) – and that those who acknowledge it ‘from below’ feel helpless in averting it and its effects as a global human economic phenomenon. This is to say that it is a paradigm that has expanded massively with the advent of personal technology and one that has been embraced unthinkingly and uncritically by the mass of human beings as an advancement which is ‘progressive’ in the sense of ‘convenience’, which is to say the ability to exploit others and to be exploited oneself in the most impersonal way possible – which is to say, without ‘the other’s’ feelings, emotions, and personhood involved. Instead, the machination of goods and services transfer can occur ‘under the cover of darkness’, or ‘occulted’, in the sense that it occurs ‘senselessly’, or without conscious acknowledgement (as in an ignorance, denial, and carelessness) from the one who is extracting the human capital – as such person is being exploited ‘from above’ as well.

This, then, is not only a state of competition as to who is exploiting who, how, and when, but a state of inhumanity where the role-play of human beings therein has become so constricted, airtight, and corrupted in a categorical sense that ‘human beings’ no longer exist but for numbers, punch

cards, and labor statistics. The ‘human being’ only exists insofar as the job they have been conscripted to do in the mechanism is not being performed; in which case they are singled out, reprimanded, and put to task.

This is to say that the invention of the factory as a method and mechanism of exploiting labor to production of goods has expanded far beyond the reach of the factory walls and into the lexicon of the everyday with a total unthinking acceptance at the level of the collective as it is a ‘convenience’ in obtaining the materials for pleasure and maintenance of life – wherein the insidious factor of this factory capital state is altogether ignored: the utter inability for real human relationships as in multidimensional, multifaceted acknowledgements of a deeper soul, a deeper self than use and surface – to occur in such an environment. This is to say that the sphere of the factory capital state is as ‘above’ the sphere of human relations – that it conducts and oversees them as the means to life; as the means to survival. It is conducted in and as and through the supply chains to the grocery stores, the barrooms, the schools and educational systems, the social media devices to power, the governmental and state level initiatives to elevate the nation to power. Each institution and group and organization must leverage these tenets to survival in a race to ‘supremacy’ as in an imagined control over human resources as in the organization of human bodies and human beings to labor for a certain cause, or factory unto power.

These tenets are leveraged at an individual level to bring ‘the organism’ to power in a factory sense – that the bodies of others (and the body of the organism) are used to wage war to rise ‘the organism’ to social and political power as in obtaining and reproduction of the means to self-production and self-re-production as in survival; that this process is replicated at each stage: the individual body, the social body, the nation body.

Human problems are solved by talking about our experiences, not by the unquestioning acceptance of unsatisfactory conditions.

ALL DESIRING RELATIONSHIPS ARE INHERENTLY COERCIVE

All desiring relationships are inherently coercive in that they are predicated upon ‘that which has not been obtained’ as in a transaction which is desired or the ‘access point’ to the body-being-objective – and as such, they are posited as a desired fulfillment of a lack.

Therein, there cannot be a multidimensional, or ‘human’ relationship in this teleological state of being – a state which is focused primarily upon obtaining the ‘lacked’ ‘quality or quantity’ from the organism-other in question as in an extraction of labor.

A human relationship may only be achieved from a ‘higher’ beginning – or the desire to conduct and be a member of a community in which information and resources freely flow – in that said relationship of community is predicated upon the survival or success of that community at large.

This is seen in tribal settings, familial settings – where of course infighting does often occur, but again, the direction of the group is always reoriented to the ‘good’ of the group as in the survival and sustenance of the group as a whole.

Here, we must begin to inquire into and try to understand: how do desiring relationships come about? ; Furthermore, how do they impact our ability to have human relationships?

Desiring relationships have to do with obtaining objects, or objectives: such as the objective to have a certain resource, material, possession, status, sexual encounter, and so forth. As such, they are not ‘relationships’, but rather fantastical and phantastical sets of posited lacks with future ends, or the ‘obtaining of the desired object as I had dreamed of it’.

Here, Jung’s formulation of the anima/animus is useful as in the uncovering of that which beckons toward the self formation (conscious) as in ‘the other’ formation as that which is ‘unknown’, ‘desired’, ‘repulsive’, ‘sublime’, or otherwise ‘dark’ – the (unconscious), or that which has yet to be ‘obtained’ or ‘known’ by the consciousness.

Herein, desiring relationships emerge as impulses: often desiring in the sense that there is no ‘reason’ behind or beneath them but a gesticulation towards a ‘biological impulse’ or an ‘impelling want’ which draws or magnetizes the ‘subject’ in question toward the ‘objective’ as in a consummation or a ‘meeting’ in which the objective is incorporated into the subject as in a lexical expansion as in a ’new identification’ or identity of the subject in light of said experience or encounter with ‘the other’.

These desiring relationships then are springing directly from the ‘primal’ or ‘primary’ or ‘primordial’ or ‘prime’ impulses of the consciousness as in sedimentary ‘biological’ ‘calls’ (or ‘springs’ from the drive) as in the willpower to survive, to re- produce, to act, to become.

This is to say, that the desiring relationships drive the entirety of the human mechanism as in the march to advance the consciousness by way of and through obtaining the necessary ‘lacking parts or aspects’ which the consciousness wishes to know – its designated antiscionic ‘shadow’, or ‘antimatter’.

What then would a sexual relationship look like without ‘desire’, but rather with, as, and in community? This is to say that desire is a sphere below or ‘beneath’ community as a subjective-objective relationship with a consciousness correlative. Simply, it is a point to point or teleology, whereas a community consciousness is networked and networking as in a constellation of interconnections and interrelatednesses. Therein, desire operates as a charge between neurons, within the larger network of the

neurological system: the web in and at which point to point connections are made, expanded, and expounded upon.

So if we do not view ‘desire’ in such a way that it is teleologically ‘ending’ or ‘endful’, or that it reaches ‘possession’ or ‘knowledge’ – our view of desire expands as the energetic thrust (or true drive beneath all ‘desires’) which impels, propels, and moves consciousness to and through new points of connection and relation as in the willpower, or the force of consciousness as in the being; as in the world.

Such a desire, then, engages and interacts freely; does not form attachments as in the ‘fulfillment’ of the prerogative of desire or a teleological end. It, rather, moves as energy and moves without even the necessity to fulfill itself as in achieving its primary operation: movement, proper. For if desire is that which achieves the point to point interconnection, it is that which begins the enduring process of forming community networks.

The difficult aspect of this conjecture to accept is that we have created this – ‘we’, being society at large – in a misguided attempt to ‘liberate’ ourselves and others – an attempt which has left us in greater chains, chains that we do not any longer even see, notice, or heed, as they are psychic chains which lie at the level of the libido and of our ‘primal desire’, chains which we justify and regularly accept as being ‘natural’, or ‘biological’. The only reason we call these things thus is that they are ‘beyond or behind our vision’; that we are occulted by them; that they occult us.

So it is that we exist in a state of perpetual slavery to one another – a state of which none tire – for it is the mass state of existence continually shored up by the continuation of programmatic ‘relationships’ and states of behavior which are issued from the automaton which is the cultural conditioning of the human being. These programmatic commandments, particularly in regard to the concepts of romantic possession and work to create ‘the optimal life’, or

work ‘to survive’, or work ‘to support the civil society’ – are myths which continually, day in and day out – poison us as regulatory states of consciousness inseparable from religious tenets absorbed into the deep consciousness as in cultural conditioning ‘rationalized’ as ‘human nature’. So we exist in this state: between two lives – the lives of our ancient, ancestral past – lives at which we operate from the root of our organismic being: in various states of flight, fight, fear, and passionate lust, protective instinct, and so forth – and from the cultural conditioning of our present life: a conditioning which affords an ever narrow and narrowing chamber from which one emerges and may emerge as oneself – that he may create his own life fully and absolutely by way of his own volition; by way of breaking these shackles of the ‘biological’ and cultural conditioning mechanisms which have been so thoroughly engrained that they are like body parts or organs – so ‘a part’ of his perceived vessel and nature. These are precisely the aspects which must be burned away to revelate the deep state of man as in his core, his essence; his true nature. This – is the emergence of life in the midst of that which is merely the image of ‘living’.

For it is that man must know his inmost nature and character. To do so, he must burn away his attachments; these attachments – ‘life’, ‘love’, ‘nation’, ‘role’, ‘family’ – are all equally conceptual realities bunk of true purpose and meaning but as impositions from without – stories and narratives told to him through the history of humanity; the history of the evolutionarily unfolding body-consciousness; told to him as observed and re-produced ad infinitum in culture, relations, and the sphere of his intersections with ‘human life’ since his birth; before his birth as information obtained and known within the womb. It is this task of unlearning – not just the ‘knowledge’ implanted in the mind, but the ‘knowledge’ implanted in the body – that is the task of a life lived with great passion and fullness.

With great knowledge comes the necessity of mourning; the period in which one accepts that the illusion has died; that it has been burned away by inquiry. To allow for this grieving is to allow for renewal.

NEOLIBERALISM’S COERCIVE SET OF RELATIONS

They are this: that the categorical as in the human category as in the race, sex, gender, name, and all other such time and space delineations as in ‘inherent’ ‘characteristics’ of the organism as created and ‘observed’ as ‘scientific’ from without (as socially and culturally imposed definitions of the organism) are the coercive set of relations upon which neoliberalism establishes and stratifies itself as in value judgement of these characteristics and traits as ‘valuable’ and ‘unvaluable’, ‘good’ and ‘bad’; furthermore, that this stratification is posited as ‘biological’ or ‘innate’; not a product of the coercive set of relations themselves as in a work culture.

Therein laboring bodies labor in different ways as befitting their status as in their status symbol as in ‘the body’ as the trait, the person; the body as the personage themselves. This dimensional reduction of the self and soul to the anatomical body is mirrored in the ‘medicine’ of the paradigm – in that it does not also acknowledge, evaluate, and consider psychic and environmental factors as in the holistic body as in the body-society; body-civilization; body-earth; body-cosmos.

This coercive set of relations is as a prison of identity imposed from without as a ‘mass psychosis’ as a conditioning set to evaluate and perpetually ‘tell’ and enforce the personage of the individual ‘from without’ – as a set of rigid tenets applied from a sensorial without upon the organism as a state of perpetual and constant surveillance, subjection, and objectification: as in submission to the disciplinary function of the paradigm which has created and organized certain social roles for certain ‘individuals’ with certain ‘outward appearances’ or ‘traits’. It is as such that the social status of individuals therein is organized hierarchically in accordance with family of birth; the already existent available set and state of resources within the family.

As such, there is no ‘free will/development of the self/soul’, but rather a set of outstanding assumptions about the self enforced at birth as in an acculturation, as well as a ‘biological memory’ as in the entirety of human history within the body as an evolutionary, ancestral inheritance of the stories of times past. Hence, the two ‘stories’ work in coincidence – the ancestral, evolutionary history of humanity coexistent with and within the organismic body with the acculturating cultural conditions which are applied perpetually from without as in the social structures and normative behaviors and presumptions about the organism emergent from this paradigm and applied to ‘the body’ as ‘the site of the individual’; thus, called, ‘the individual’ proper. This application from birth is the insertion of the paradigmatic influence and narrative and law into the organism by way of a sort of ‘psychic battering’, or initiation process from and through which the organism forms an ‘acculturated consciousness’, or a learned state of being which is, of course, not the self/soul, but rather the learned state of the ‘individual’ necessary to survive and evade punishment/discipline within the paradigm proper as in the ‘education’ of the organism to the cultural straits of being accepted by the society at large. This is how one comes to know ‘god’, or the ceiling of acceptance or the furthest extent of that which is ‘allowed’, beyond which is transgression, punishment, and ‘fallenness’ or ‘exile from paradise’.

OUT FROM UNDER THE UNCONSCIOUS MASSES

I write this chapter to say, that there will be no more of ‘this’. ‘This’, is to say – the relative condition of mankind. The bars, the social circles built on power games and subtle manipulation, the desire to control and possess me in those who desire me; my own desire to control and possess others whom I desire.

I will live, henceforth, in a state of absolute freedom: which is to say the acceptance of the unfolding infinite alone; the refusal to stoop down into these cultural hubs which espouse such brutal ‘(in-)humanity’. I will, in this sense and case, always be aligned with those who love life and life alone. Those who love life so dearly that they are willing to mount the biological and sociological engines of mankind in their place and time and to go beyond them – to see through them and thus to understand them and be able to remove them from their lives.

For the unconscious mass goes about like this: manipulation, the subtle implication of terms and conditions of a social contract which would bind them to you and you to them; the constructs of ethics and morality, name, race, sex, gender, and definition, all of which are cages and prisons imposed by the civilizational order to tell you who you are. I, as well as you reading this, are none of these things. You exist as pure consciousness, soul, capable of infinite transformations and self insight as to creating from the wellspring of your spirit a deeper, greater, and more sophisticated way of living than the way of life that avails you in your ‘modern’ cultural context.

So it is that we mount our humanity like a pedestal, stepping beyond it; going beyond our conditioning (both ‘biological’, ‘evolutionary’, ‘cultural’) and into the place in and at which we may sculpt ourselves from the place of higher consciousness, casting the mind, the body, even the soul from it; in this sense becoming masters of our own free will,

lovers of our destiny; co-creators of that very destiny, will, and fate in our willingness to hear it; to go within ourselves and to truly listen – and thus to transcend our time, our space; space, and time.

I do not hold out hope for this time and nor do I revoke the possibility that I am wrong; I do not invest myself emotionally in the turning of the rest of these organisms and nor do I divest myself from them. I speak, I see, I listen; I hear from within myself and thus proceed in such a manner as to follow my own path and destiny as emerging from within me; the molten core of my heart; my private sun; my sun that is forever intertwined within and as the cosmic turning itself – and in this I know that the time will turn; as will the rest of these organisms. Whence they will turn, how they will emerge and submerge – this is not my task.

For I, today, will let go of my desire for relationship; in this sense the relationship that I envisioned, one of great mutual compassion, support, listening, and self acknowledgement. I know now that this is a desire which has long held me back; not only held me back but dragged me into a great many situations which became all but long detours into unnecessary madnesses of others, trifles, jealousy, possessiveness, and games. I admit to myself that I chose to turn a blind eye to these games because I wanted to see the best in people – my friends and lovers – and that I did not want to see their manipulation: not only of themselves, but of myself and others – so that they may achieve what they desire for themselves.

I am a lover of truth; of truth alone. If this means the abolition of myself, and all of my beliefs, dreams, concepts, and ‘realities’, so be it. I shall go deeper into the truth and I shall know it to be truth because I know it and yet do not even desire it to be true; that I have no desire to affirm this truth and yet I shall know it in my heart of hearts to be true. That I carry with me no stories but the open eyes necessary to see, to truly see; to witness the unfolding of life, to witness

the unfolding. That I may see and have the courage to let go of what fades from clear sight like a shadow, like a ghost.

For I do want the best for them; the world, even those who I perceive to have wronged or slighted me; even those who are called ‘evil’ or ‘condemned’. I do not desire punishment for myself or for mankind, only revelation of that which for so long has proceeded unconsciously, thoughtlessly; thus has been proclaimed ‘truth’. For we know that this is not truth; the mechanism behind it is the mechanism which will revelate it into light. If my journey into truth takes me to a place where I am alone; where I do not know what is true any longer; where my greatest dreams and hopes and desires have been dashed, so be it. I may know it to be truth because it has done precisely that to my self, my life, and my world.

So then there is the fear – the fear that comes with sitting in the dark; losing even my sweetest dreams of love and lovers to spectres, revelated to be rotting corpses and shells of desire – those who spoke the words ‘love’ but did not love, those who spoke the words ‘truth’ but did not know anything of the truth; those who spoke the words ‘justice’ but did not know anything of true justice – those who used words so freely and so wildly as to achieve their desires for themselves. I see this clearly now: that there is only consideration for such things (truth, love, justice, peace) insofar as they avail those concerned and using those words of what they desire. Such principles do not exist but to the principled; those who make concerted effort with each day and each moment to grow, to transform; to commune with the greatest darks of consciousness and to arise out of them utterly changed. These people do not go there to do that; furthermore, they are so afraid of even the scent of death that they cover themselves with the perfume of innocence, grandeur, and self righteousness – to tell their own private stories of ‘love’, ‘glory’, ‘beauty’, and ‘happiness’. They find themselves in their own narratives elevated by such self conceptions; they seek to elevate themselves perpetually

through them. Those who forever seek to think of all that is good are those who are the most deeply corrupted.

And I admit, that I have been deceived by them – that I have loved them and allowed them to take advantage of me, to possess me, to use me; that I allowed their stories to become my own and even considered relinquishing my own soul’s path for their shallow narratives; their reproduced cultural myths. That I so often and so nearly sunk into a fate worse than death: slavery to a lie.

And this is the lie that is glorified, the lie that is told, time and time again: the lie is culture and acculturation. It is every myth, every ‘common sense’, every law, every definition, every truism, every promised totem and treasure of a life ‘hard fought’ and ‘won’ in battle, a life promised by the social order to come with right action, right presence, and right practice under the social codes and moral dictates of the society, of the civilization. And I know these concepts to have been my ghosts, my spectres; that I banish them in this exorcism of consciousness is that I move fully into a new life, into a new way of being that is forevermore without them – as spectres cannot even be shattered like glass. I breathe them out of me; I exhale them – for they are gone and lost without my belief, without my attachment to them, without my need and desire for them.

Today I stand and I stand within myself. I stand with awareness of my fingers, my toes, my legs, my arms, my head, my hands, my forearms, my heart. I live entirely within myself and I become my world; that this consciousness is foremost the creator; that this is the land of no culture – sheer movement of life force energy. That this land is sovereign forever; beholds no rule of law but the sheer life running through it. That this land is a river of the soul.

SOVEREIGNTY OF THE SOUL IN THE FACE OF THE WHEEL OF SAMSARA

It is that the man who wishes to stand absolutely free stands in the face of a great breaking wave, a wave which blows gusts of wind and sprays of water in his face. He stands, deeply fearful of the wave coming to bowl him over; it breaks over his head and there is nothing but light – the ‘wave’ has dissipated and he is clear of it – and he begins to question if the wave was ever there to begin with, or if he was simply imagining it.

This is the human life in the face of massive historical and biological forces which swirl in him an about him as in chambers of the psyche, the mind, the body, the heart, and so on – forces which rage and thrash and throw him in so many different directions – tempted to indulge their whims as his own, like Odysseus in the midst of a tempest.

It is that all of these forces are themselves spectres, apparitions; compounded aeons of belief that persist in and as the ‘organismic consciousness’ – the organism’s consciousness which is not yet conscious of itself as such; thus it lives within itself with a great fury; it thrashes for freedom like a fish on a hook.

For to extract the hook is the case; that the hook is an imaginary ‘catch’ which is the catch of mankind’s predicament: the conviction that he exists as anything other than pure consciousness. That I myself have delved so deeply into the madness of myself and other men is that I have so frequently come up for air and realized that there was no water; that the condition and struggle of man for himself is a struggle of light and shadowplay.

For there are so many times that I attempted to act as physician, unto myself and unto the world, and in so many times I have realized that the world-bios is controlled by itself and in the throes and thralls of itself entirely: thrashing

about on the fishhook of its own raging desires, madnesses, and struggle to emerge from itself as into a new body, into a new meaning, a new reason, a new day, a new dawn.

For this would be to have dropped the madness of this history and the madness of this cultural conjecture; to embrace the pitch of ambiguity and of the lack of answer; to live in inquiry and poetry; to refuse the easy definition, the surface level, the ignorance, the laziness, the dross, the convenience – to embrace complexity, difficulty, struggle, and movement.

For man shies away from this – he runs, cries, begs, looks for an easy solution, a way out, an exit – that he runs and cries is that he runs from himself and his own problem – his refusal to face himself; his insistence that he place his own responsibility and life upon someone or something else – a totem, a symbol, a woman, a god, a nation, a construct, a wor(l)d.

I observed this within myself; I observed this as the state of affairs in the world; in doing so, I shattered, I broke open. Within me was revealed my pure being, the pure light of my consciousness. It is this consciousness which lit my inquiry all along; it lights it still, even greater now that it knows itself to be true.

For it is what is beneath; I looked beneath and I saw cruelty, exploitation, control, power; I looked beneath and I saw loneliness, fear, anxiety, uncertainty, unknowing; I looked beneath and I saw the child. I looked beneath and I saw the acculturation of the child; the loss of the child to mechanical forces, agents of definition. I saw the child put to work; I saw the child put in boxes, I saw the child turned into a slave – to such a great extent that his psyche, his body, his mind, even his soul were touched by the world of slavery and control – wherein the human being becomes a piece of machinery fit only to fulfill the needs and desires of the machine of civilization: which is to say, to transact the

desires of others forevermore with himself in a burning pit of repetitive miseries.

I walked out of hell; I walked out of hell like Dante and I saw that Virgil and Dante both were watching over me – that I walked out of hell like a successful Orpheus – that I fulfilled an archetypal destiny. To emerge from Samsara is to take my hands off the wheel and to allow it to keep spinning if it so desires; to realize that I am not invested or divested in dreams or spectres, but in the angelic fulfillment of the heart – wherein the angels live close to light; that the angels are those guides who call to us from within and beckon us toward our very own living souls in the face of great chaos, uncertainty, and torment – so imagined that it is ’real’. This is how the world is born: out of the imagined strifing and striving which is the soul’s struggle toward itself – lost in a funhouse of mirrors, smoke, and imaginations of past, present, and future: all conceptual realities which cloud the looking glass of the self – wherein one looks and does not merely see oneself reflected, but wherein one looks and truly sees. This sight from within is the curative of the ills of time; it is that which shines through the annals of history; shattering them like spectral panes of glass through which the light of inquiry pierces with the whole hearted force of life.

SEXUAL AROUSAL AS PRODUCTIVE FORCE JETTISONING 'CIVILIZATION’

Men playing the violent game to impress and ‘protect’ women (war).

The women engage in the role playing act of ‘needing protection’; in doing so, become the state, or the nation themselves.

When men are ‘protecting the nation’ by ‘going to war’, what they are really saying is ‘I am protecting ‘my’ women who need protecting’.

This game is a game that also occurs simultaneously in the practical relations between ‘men’ and ‘women’ – in that they each play roles in order to ‘prove’ to one another their biological ‘superiority’ or ‘inferiority’.

This game is a game of feigned dominance and feigned submission (the one who submits is actually dominant; the one who is dominant actually submits) – a ritual which is, of course, dictated by, in, and through the way of bestowing the sexual favor, or permission to engage in sexual intercourse with the mate.

This game is the game that constructs the entirety of human civilization. It is a game wherein the rules are now shifting; as such, the formerly fixed roles of ‘man’ and ‘woman’ are, in turn, changing form, function, and acquiring different potentiality.

This diversity, or expansion of role-playing is, of course, necessary in the sense that this previous mode and mechanism of human interplay or fantasy making has resulted in the state of the world today: a machinistic ‘everyday’ composed of ritualized gestures and empty role playing games.

These roles of men and women are themselves mutually permissive – meaning they enable one another in their participation in this mating ritual of manufacturing the appearance of dominance (conquering, controlling, power and fear mongering, master-ship, owner-ship, and the violence of war and infighting among ‘males’) and the appearance of submission (the dutiful wife, docile feminity, passive aggressive manipulation, using sex as a mechanism of control, et cetera). These archetypes and tropes of masculinity and feminity litter culture and history as they need to – if they are to be re-produced by today’s youth; to be absorbed as essential tenets of ‘being a man’ and ‘being a woman’; as such rituals and rites of passage into a civilizational paradigm which only cares if they labor for it and re-produce soldiers and child-bearers for it.

If we cannot and do not see how these role playing games not only sever us from our own humanity but render us unable to acknowledge the basic humanity of others (men and women alike), we will remain ensconced within it and perpetually at war with others for the objective – to obtain sexual control over the other. This can only happen by way of and through consciousness of these archetypes and how they play out in our lives, as our lives; the refusal to continue to replicate them, and play out history once more in our day.

There must be, in order to have a real human relationship, the access to and knowledge of both the man and the woman within us; the understanding of these two impulses as our very soul – and to be able thus to rise above this seeming cultural duality and the biological infighting as such – the infighting which is the useless squabble and squirming of finding a suitable mate with which to procreate, or to have the most intercourse, or appear most desirable out of all others even at risk of death – to start a war, or to fight one’s way to the top of the genetic, social, political, or cultural pile in order to become a ‘high status’ organism. For if we continue to live this way we are nothing more or less than our most base impulses; we will live and die having

failed to evolve. For we will continue to seek with all of the madness and passion ‘the other’, the lost man or the lost women within us and his or her archetypal perfection in the world without; continue to engage in a status game which, on both sides, perpetually engenders civil war to the point of which it is not possible for us to have real, human relationships – but instead to divulge into undercutting others, berating others, using others, manipulating others; subtly cutting down others in the face of our own insecurities and uncertainties about being able to fulfill the impossible archetypal roles and positions of ‘man’ and ‘woman’. For if we allow ourselves to be both ‘man’ and ‘woman’, we access another portion of our humanity which is not refusing either of the primordial impulses which not only form us, but the entirety of the creation of the universe. We must learn to see ‘man’ and ‘woman’ as types or representations of a much deeper creational process if we are to learn and grow as whole human beings; to have, in our own self knowledges, whole human relationships.

If this play were to stop; if these archetypes were to be revealed as being what they are, the production and reproduction processes of civilization would come to a halt.

What we are talking about here is a recognition of the pseudo-bios-logos as being what it is – or a shade of consciousness, a particular set of patterns and behaviors conducted unconsciously (or even consciously) by the organism such as mating, desiring, conceptualizing self, fighting, fearing, struggling for survival – and so forth – patterns of ‘human life’ which no longer need to be abided, heeded, or even incorporated into the growing consciousness of the organism toward itself as in being pure consciousness itself. In recognizing this pseudo-bios-logos as a game or play of imagines, images, pictures, memories, pasts, presents, and futurities – we are able to become agents as in make active choices in our lives as to how we wish to live. We are no longer ‘run’ by these outmoded ‘bios’ and ‘psyche’ procedures as emerging from beneath or otherwise being culturally imposed from without, but we are

actively moving between modes of our consciousness and unconsciousness and incorporating, selectively, which aspects of each alterior mode we wish to live. This is to say, we are learning by way of an unlearning by way of an uncovering our psychic patterns (evolutionary and acculturated) as patterns which are not ours and need not ever be ours until and unless we claim them as such and in conscious practice. This is precisely the function and use of meditation – that we grasp the psychic patterns as in the mind running the same cognitive loops around the same artificially created situations, scenes, and conceptual realities and that we banish these narratives as ghosts, or otherwise rewrite them as actively cognate scenes and scenarios that we choose; lives and life that we wish to live. It is in this way that we take control of our bios as in being primary consciousness and identifying with primary consciousness and as such are in the ‘drivers seat’ of the entirety of the mechanism by way of this primary identification; as such, are able to alter any and all things within and ‘without’ us in accord with how we desire the river of life force energy to flow. This is the work of energetic mastery; in the understanding that all is energy, we also understand how and where energy circulates, pools, stagnates, and why – by way of our ability to tune into these energetic patterns, loops, and processes as – inherently – those which constitute the entirety of the biosphere – not only of the body, but of the social body and of the civilizational body and of the earth body and of the cosmic body.

It is from this place that all proceeds; in this understanding we are able to strip away the types, or the archetypes, or the systems as in roads of information as energy away from our lives and to recognize them as patterns which delimit and circuit energy in a specific way toward a specific purpose – both way and purpose which we may have little to no conscious awareness of – but instead act out as a primordial order or a cultural command. It is in this way that man is the blueprint and imprinted and imprinting upon himself and his world with a variety of different codes and codexes: cultural, evolutionary, vessel-based (the biological acts of input and

output), and so forth. These codes and codexes, however we wish to label them, are as if ‘laws’ written by lawmakers to enforce rule on a land that, in actuality, knows no law – but that the law is created to ‘cover’ the land with a film or a program in and of which ‘order’ (as determined and defined by the lawmakers themselves) might be maintained.

So we can see that these types exist in a way that is somewhat insidious or dark – that they exist by way of years of cultural conditioning which straddles the line between raw survival and exploitation of our ancestors: in that they were exploited for labor, for sex, for resources, and so forth – in a fight for biological supremacy – a fight which continues to this day as a species wide infighting for labor, for sex, and for resources. That it continues to this day, even with the technological advances born from this very struggle compounded of genocides, enslavements, and wars – is that it continues from a place of primal precedent – that it has been the way of life for so long that it appears that it is ‘life’. Furthermore, the ‘types’ as in categorical imperatives which exist therein as in races, sexes, genders, names, citizenships, and so forth – continue to exist in that there is a historical precedent for their use and typology as devices of exploitation, separation, and pseudo-difference as engendered class divide and trait-based discrimination.

So this is the formation of the world today: one that lives in survival and fear of loss of life as a genetic and evolutionary precedent as in a ‘biological’ imperative which is the maintenance of the thin ‘order’ of the ‘everyday’ at all costs for the fear of an impending, and certain, civilizational collapse (as all civilizations do). It is in this way that there is a foundation level clinging, or attachment, to the archetypes, roles, patterns, and ‘rules’ of old – in that they are what little remains in a crumbling time wherein the structures that they were meant to uphold and from whence they emerged (nations built by slaves; nations fortified by genocides) can no longer feign their narrative support in a combustion of local myths in the face of a massive, interlocuting, expansion of knowledge as a global

phenomenon by way of computing technologies and the internet. It is precisely by way of and through the spread of information at the speed of light on the internet that the human collective is experiencing revelations about its long held myths and religious truisms at a lightning fast rate; an exponential shattering of illusions by way of information combustions which are exploding long held synapses in the collective mind at local junctures and forcing a massive expansion of what one ‘thought was possible’; what one ‘thought to be true’ – as the very bounds of collective human reality are facing a massive restructuring and confrontation with themselves at all angles and from all directions.

It is also in this way that the paradigms of manipulation – as in the ways types and systems within the system of exploitation at large (human capital) have learned how to take advantage of and exploit one another are becoming known; foremost in the way the ruling classes have pitted the working classes against one another by way of racial, sexual, and gender based games of scarcity, possession, fear, and submission. These revelations, rightfully so, are enraging all different sects – all of whom once held so vastly different perspectival views of the elephantine process at hand (of the exploitation and use of human capital as being- bodies burned in the furnace of empire); who are now waking up to the inherent unity of their fight – a unity which is entirely within and as a ‘waking up’ to the neoliberal paradigm which has called them what they are not (names, definitions, categorical boxes), divided them into sects according to these names, pitted them against eachother for scraps; furthermore, exploited their time, energy, lives, and bodies for labor toward a project (civilization) which benefits the very few (the ruling classes and their stooges, servants, and sex symbols) – while enlisting the rest as slaves to build their pyramids and sweep their streets.

This vast inequality for so long has been perceived to be ‘reality’; as such, it has been normalized collectively to such

an extent that it has gone hand in hand with the dehumanization occurrent in the labor markets – that child sex slavery and human trafficking are not only regular but at this point to be expected in an economy which has, on the most ‘regular’ level – made intimate relationships impossible by way of an atmosphere of competition for life sustaining resources to such an extent that even 'friends’ are fighting for survival and biological supremacy to ascend a false ladder of power, authority, and status – while ‘lovers’ are constantly seeking to replace one another or otherwise extract more value from the other therein.

Can we call such a state of affairs loving? Or conducive at all whatsoever to love? What else can be had but a deception; the use-value of the sexual act, or else the submission to the cultural norm of marriage and a life at work for empire – at best? How, in these conditions, can a community based around mutual support (as in the sharing of resources without recompense as in a network which necessarily ‘spreads’ its wealth in a circuit) truly arise – when the competitive atmosphere is so thick that even if these material shackles of labor were dropped, the acculturated impulses of exploitation, deceit, and manipulation would remain? For we have seen it within ourselves, our friends, our lovers – even those who are meant to love us and whom we are meant to love are not capable of loving us. They are capable of either possessing us and imposing their will upon us, or otherwise standing apart from us at a distance, attempting to tear us back down to size. What shall we choose? Submission to control and manipulation or the cold distance of solitude?

I refuse to accept this paradigm; I refuse to take it at its word; as such I take the motion to ascend beyond it to such an extent that I am warm within the comfort of my own thought and reflection – and in this warmth I am not chained to its apparatuses of socialization – wherein I either submit to the games of control and power or am exiled. I live in a higher love; I live as a higher love. I am a higher love. I am divine love.

OEDIPUS, REVISED

Women are looking for a new father, and men are looking for a new mother. What does this mean? It means, simply, that they are looking to replace the caretaking roles of each other by way of a surrogate parent, in romantic relationship whom will fulfill the duties and obligations of said ‘father’ and ‘mother’ figure – which is to say: in the case of the father, to keep her afloat financially while boosting her ego; in the case of the mother, to perform emotional labor for the man, to boost his ego. The chief difference here is that the one who is looking for a new father is looking for a surrogate laborer, or one who will labor for her to finance her lifestyle – whereas the one who is looking for a new mother is looking for emotional connection; the desire to be understood, listened to, and to delve, mutually, into the inner nature of the other. This is to say, that men are looking for love, whereas women are looking for financial and physical safety. This is where, in regards to the creation and establishment of romantic relationships as social contracts (both implicit and explicit as in marriages), diverge.

Here, men are expected, and trained for all of their lives, to be laborers. Whether this be intellectual labor, physical labor, or otherwise – this is to be an exercise of the mind and/or body in the name of generating social capital to support the women and children of the given social society. Therein, and correspondingly, women are expected, and trained for all of their lives, to be laborers. This is to be an emotional labor, or affective labor, or an intellectual labor. This is dependent on the class of the men and women in question; subsequently, it is the labor at which they are trained to do through which they fulfill their imperative to mating as and by way of leveraging these skills learned and accumulated since childhood into a ‘testing’ of the other. The man expects that the woman is adequately trained to support him emotionally as he is laboring for her; the woman expects that the man is adequately trained to labor

for him as she supports him emotionally. However, this abstraction of role playing does not occur in a vacuum. In and under the state of human capital, the laboring being done for the continuation of civilization is vastly unequal. Some of these men are laboring in the fields (with their wives and with women); some of these women are laboring in the factories; the production of the devices and fruits therein arrive at the tables of the higher class (middle, upper, and ruling) citizens – those who are most exemplary of this rather extreme transactional state – a state in and of which the man who is laboring is a disposable commodity (and this is well known and observable in the case of war and factory labor as well as, increasingly, labor relations throughout all sectors of the economy) – a laboring body which may be exhausted and used until it is used up and replaced by the next laboring body. This, too, is the state of the woman as a valuable commodity insofar as her physical appearance (the state of her body) is maintained and conforms to the imagistic ideals of the society; furthermore, that she understands that the commodity nature of her existence rests in and as her sexuality – as this is her ‘desirability’ – whereas a man’s desirability is directly linked to his productivity, or the ability to, by and through labor, further the civilization at large.

These men and women are stratified, each according to his and her own ‘valuation’ by the social mechanism – or by the woman’s corresponding physical desirability (conventional attractiveness, or sexual desirability en masse) and the man’s corresponding physical capability (his ability to labor, physically or intellectually, in increasingly higher civilizationally viable processes). This is the creation of status; furthermore, the invocation of human bodies as status symbols within a libidinal economy of ruthless power and infinite replaceability insofar as the human beings therein mate and reproduce ‘heirs’ to the gears of the civilizational mechanism as soldiers, machinists, and child bearers. So it is that civilization itself is a factory; it manufactures competition because it must, not because it is an ‘evolutionary imperative’ – but rather because without

competition, the status hierarchies of the set which drive civilization as a machine composed of sexual desire and struggle for biological supremacy as in socio-sexual viability, power, and control over the rest of the hierarchy as in the most productive, or the most physically-libidinally viable (desired to mate) – would collapse in and as a lack of meaning, or that they would cease to hold any sort of appeal or desirability, and thus striving towards them.

Here, we can see that civilization is perpetually impelled by the sexual impulse of individuals, or that the sheer sexual energy is that which is endlessly and forever implicit in its rituals and machinations as that which is promised to be satisfied or satiated by ‘right-production’. It is this satiation that is promised as in ‘high status love’ that is endlessly re- produced in the cultural mechanism as in media, film, music, and so forth (pop culture at large as an industrial mechanism or organ absolutely essential to the survival and maintenance of the civilizational mechanism as ‘the body- at-large’ as in an ideal to which all laboring is striving – the idea(l) of becoming a billionaire, a celebrity, a superstar – of amassing obscene amounts of wealth, power, and influence – to rise to the top of the heap of exploited bodies as to be the symbol or totem or to embody the final image and form or to be the arbiter of these totems of ‘man’ and ‘woman’ to which all others bow down and prostrate their labor.

It is this myth which is the most pervasive and pernicious in that it appeals to the evolutionary impulses of ‘man’ and ‘woman’ as ‘biological instincts’ which are mistakenly called thus – as they are merely traits which ‘tag along’ after thousands of years of genetic obedience as in programming over time. They remain as ‘human traits’ insofar as they are repeated for centuries and become acculturated at and to the genetic level as deep subconscious, or at the primordial root and residing close to the pure consciousness itself as in a sleep, a slumber, or a chamber in and at which very few people access but in and as a ‘waking sleep’ or somnambulism – in and through which they express these

‘natures’ entirely unconsciously and are thus entirely chained to and by them like a dog to a post.

Thus, the procession of humanity is continued, entirely unconsciously, in and as a paradigm of ‘replacement’, or in which one suitor or lover or worker or laborer is endlessly replaced with another more ‘suited’ (or more ‘alive’) to fulfill the libidinal role necessary to conform ever more presently to the demands of the civilizational mechanism as in embodied by ‘man’ and ‘woman’. For each desires the impossible object; in this desire, the desire is confirmed and endlessly reproduced and remodeled socially and culturally; the chasing after this desire is actively encouraged; as such, the paradigm is one of perpetual unfulfillment, lack, dissatisfaction, failed relationship, projection, miscommunication, and inability to see, witness, or engage in any sort of mutual humanity. For the organism is overwhelmed - both by the internal pressure of centuries of unresolved history (or ‘karmic weight’) of ancestral decisions which have confirmed this biological march through time (the reproduction of the human being); external pressure of centuries of unresolved history of ancestral decisions which hitherto have arrived the organism at this point in space and time as the historical present: filled to the brim with modern conveniences, luxuries, symbols and signs, all of which are telling the same story day in and day out – a story which is a trap of roles, controls, and power – a story which is a delimiter of the greater possibilities of humanity – a story which is the compelling enslavement of mankind to reenact the same unconscious histories as his ancestors once did; furthermore, to indulge and give them the emotional, theatrically absorbed gravitas of ‘reality’.

A WORD ABOUT THE CONDITION OF WORLDLY MEN

When one is born into this world, one runs the risk of falling into great hatred when faced, bluntly, with the weakness of mankind and just what this weakness has wrought. Because man has refused to live his own life; because at every juncture he has grabbed onto every raft, every other living soul, every other excuse, every other life preserver, he has not tested himself, he has not lived, and thus, he has fallen into a state of parasitism, hoarding of resources, weakness and frailty, softness, and suspicion.

So that these men and women today are in a position of constant encroachment from the ‘envious other’ – the envious other who is themselves, this very consciousness, cast into ‘another body’, the ‘envious other’ who wishes to steal, take, and destroy what very little they have managed to take into the hole of their soul, the cavern of their lives; they spend each waking moment anxiously guarding this – their ‘life’ – the conjectured hold and hole of possession, obsession, and futile grasping at the materials, human- being-objects synthesized as ‘relationships’, and other such items of conceptual worth (‘truth’, ‘justice’, ‘reason’, ‘the world’, ‘myself’) with all of their might, power, and force. In this sense, the entirety of their lives is enslaved to an ideal of plastic, a ghost – a ghost which will evaporate into thin air at the moment of their death or relinquishing of it.

So this great weakness has wrought, crafted, moulded, and carved the world as an ecosystem and network of human behaviors emergent from a place of total lack of self empowerment – which is to say – a lack of true, grounded, native self. Instead, a life teleology is formed: in and as this – ‘I will become my true self or I will be at peace or I will be whole when X’. This teleology is a teleology of desire; furthermore, the desire for the possession or obsession of an external event, a future happening, a fulfillment of an internal reason which will then grant the subject ‘freedom’,

or ‘the ability to truly live’. For then and from each of these teleologies, the subject proceeds into ‘life’, a ‘life’ that has a priori been conjectured and predicated upon the fulfillment of this goal or objective – an objective which, once projected into teleologics, is always an objective of the obtaining of ‘power’ (fulfillment from without) by way of whichever means are necessary. This is the justification of the ‘rational’ subject proceeding into ‘life’ (‘the world’) in order to fulfill its perceived want, lack, or need.

Therein, other human-being-subjects, ostensibly proceeding by the same teleology, are regarded as and in a perpetual state of suspension as in suspicion – that they cannot be given agency to exist as equal subjects in the life of this individual unless they are instrumental to the individual’s ‘self fulfillment’ as a series of objectives and directives weakly conjectured as ‘survival’, but more adequately conjectured as ‘the organism’s will to power’. Since this is a closed teleology (of the organism and the organism alone as a separating force from ‘the other who must remain submitted in order for the state of ‘power’ to arise’’), it is of course that, at any and all times – regardless of the relative state at hand, the organism’s best interest as in ‘survival’ as biological supremacy is at hand and at heart.

What does this mean for a social life, a social world, and the possibility for relationships? It means that, beneath the social contract of any given paradigm itself, there is the survival mechanism as in the right and elevation of the individual at all causes and at all costs – excepting the role of the martyrs like Christ – martyr narratives which are necessary in the sense that they provide the organisms therein with a ‘higher power’ or a ‘higher goal’ which they, of course, worship but do not follow – in that their desire for self preservation and self elevation outweighs any and all movement toward the possibility of a psychic, physical, or spiritual ‘death’. The desire to protect this ego-self is then, the right and rule of modern societies; the economic basis of and foundation for modern global civilization.

Therein, of course, beneath the façade of the social contract (wherein rules and laws are obeyed either due to the conceptual illusion of ‘patriotic duty’ or ‘society’ itself, or due to the threat of death and imprisonment), is a state of total relational anarchy, wherein each individual is of course controlled by the biological impulse as in the organismic will to power – a biological impulse which is far greater than the impulse toward even sex, food, water, and other such consumptive forms – as it is the drive of the organism itself as in a primary production of itself; wherein the reproduction of itself is, by nature of the procedure, secondary.

So that we see and observe this reality is that we are greatly disillusioned. The concepts of ‘love’, ‘truth’, and ‘justice’ which were so prized in our childhood are shattered against the cold metal of this ‘human’ existence, one in which the biological drive to supremacy is so strong that it manifests at any and all costs – and furthermore, manifests so strongly that the organism is overpowered by it and submitted to it. This is where the weakness of humanity stems: that the organism is submitted and overwhelmed by this massive impulse (the ‘survival’ mechanism ‘on steroids’ in the face of a modern global culture which uses and manipulates it at all costs and turns in an attempt to force factory like productivity from the organism – a socio-sexual permanent state of arousal) to such an extent that it is shocked, stunned, or sits in a state of suspension (like a Hamlet or a hanged man); cannot recoup, recover, or recollect its senses in the face of this onslaught. Therein, we can say that the organismic will to power is ‘biologically innate’ in the sense that it is perpetually re-produced (as in re-manufactured; heightened, extremed, exponentiated) over and over again throughout historical epochs of man as in the drive to produce, re-produce, or die under the weight of a feudal, slave-making, or factorial machine.

For it is necessary for these concepts (‘love’, ‘truth’) to exist in a human paradigm such as this because they provide the basis for striving in the working man; furthermore, the basis

for hope and the obtaining of a state of ‘reason’ or ‘bliss’ on a mechanized earth in and as the romantic coupling, or the great realization. In this sense, these concepts provide a framework from within man gazes from without the window-bars of his prison cell and envisions his freedom; thus labors twice as hard toward the imagistic mirage or illusion of it. Without these conceptual images or realities, the amount of extreme labor necessitated by and in a factory working state would not be possible; furthermore, it would make it incredibly difficult to coerce man and woman into the belief that marriage and procreation are economically or socially viable alternatives (read: illusory bondages) to, quite simply, living one’s own life free of material, economic, and social attachments.

This illusion, compounded with the exploitation of the organismic will to power at all turns (modern culture), quite literally forces the organism to its knees; into submission as in the life and work of ‘the everyday’ as in a perpetual cycle of work, sleep, eat, and repeat – with the respite of perhaps a few hours of personal time, wherein the organism is too exhausted to contemplate anything but to do anything whatsoever that fails thought. For even in his social relationships and leisure time he is confronted by the same set of coercive relations that he encounters in the workplace: a state of ruthless competition for biological supremacy painted over by the facades of ‘kindness’ ‘docility’ and ‘progressive inclusion or diversity’. These states, of course, are all nice names for the kinder or cleaner appearance of the same state of genocide and slavery which is the human economy in a state and time of massive acceleration (perhaps even called post-neoliberalism) – in that it exists everywhere, at all times; barely even veiled in and as romantic relationships and friendships as power relations that are predicated upon the fulfillment of this will to power on steroids: again, at all costs.

For the human being today does what is of advantage to him, and no more and no less. If he perceives it is to his advantage to descend into a drug like stupor or haze (to

obtain pleasure or to escape from his concerns), he will do it. If he perceives it is to his advantage to use his relationships and friendships as springboards to greater power by way of the use of these individuals’ time, resources, and energy – he will do it. This is to say, the crumbling façade of religious morality has left this time; furthermore, it has left to such an extent that those that still claim it are those that are truly the most bankrupt and morally corrupt; they use religion to exercise their own wills by any means – as a screen or a tool to obtain what they desire. The few who still aspire to a state of religious spirituality are appalled by the state of the world – that there could be so many technological advancements only to be used and utilized for the shameless self promotion of one’s libidinal appetite for consumption of the world with the gestural flick of the wrist; with the kind of callousness that would start a war or end a life for pleasure, alleviation of boredom, or monetary gain.

To look this state of affairs dead in the eyes is that which is availed to us that love wisdom and wisdom alone. And those who are able to see it are those who seek the truth and the truth alone – even if it means the death of themselves, everything they held and believed to be true; the absolute shattering of the dream of their lives. And this is precisely how wisdom comes about. Even if this wisdom is dark; even if it reveals a great monstrosity hidden behind the face of the everyday, it is wisdom nonetheless.

II. NOTES

A civilizational social system that uses us as slaves because we can’t control our biological impulses; that we are first and foremost a slave to them.

To be an autonomous being means thay one can be mother and father and child to oneself.

We ourselves created this paradigm and legitimized it by way of the reproduction of it in and as our everyday lives. And only we can cease that reproduction.

This requires a human triumph (a transcendence of man and woman, self and other) over the bios - or the vessel of man, man being the soul, the self, pure consciousness. In his triumph, man owns himself - alone. No longer is he driven by an unconscious bios which operates him. He is master of his own destiny.

Otherwise, the organism will compete itself into nonexistence - which is to say it will work and primp itself to death - in a self abuse which is a self abnegation - a total submission to the human economy and thus, not once, a venturing into the nature of the self to explore that which one is, or that which lies within. That the entire culture is outward-focused is that all sense of value and self worth is jurisdicted from without as in an institutionalization of the human being into a measurable commodity object. If we operate from this place, we, along with our fellow human beings, are never more than objects with exploitable attributes to be consumed. Thus, the entirety of our relational sphere - from our food, to our earth, to our self image - is reflected in and as this paradigmatic default: an object to be exploited for our benefit - a benefit which may not be a benefit at all (it isn’t). If we desire true connection with our fellow human beings; with our earth, we must reframe our relational sight.

If one is strong, one can afford to dream. If one is weak, one strategizes immediately with the resources they can sum up as to how to become as strong as possible as quickly as possible - by appendage, manipulation, possession, attachment, or otherwise.

One who is strong understands that strength is a process of building. One who is weak seeks to obtain strength by any means - with a prioritization on quickness and convenience.

One who is strong labors for himself and is fulfilled in his self laboring. One who is weak attaches themselves to the strong; obtains power and force by way of and through the labor of the strong.

One who is strong is inwardly confident in his action. One who is weak needs outward verification that their action is ‘strong’.

One who is strong does not desire rule or lordship over anyone or anything. He desires to be master of himself alone. One who is weak desires both to be master of others and to be mastered by others. In short, he seeks to be ‘master of the world’. One who is weak requires others to do their bidding; (secretly) to be enslaved to others as they cannot conquer themselves. Such a person is perpetually conflicted. They desire to have power over others, yet have no power within themselves.

Sexual opportunism and its political impacts, the creation of hatred; the virality of extreme ‘wing’ movements - and the tension therein: a game of power, control, manipulation, and advantage.

One who is strong does not need to exploit others as he is whole within himself. One who is weak needs to exploit others as he believes he requires their power, resources, and approval to become strong. Thus, he enters into a game of transactions, leverages, and forces in order to force and leverage himself ‘into power’. This is the entrance into ‘politics’.

Politics is then the game of manipulating forces and leverages to produce ‘power’. This is an entirely aesthetic form of power as it is a power of manipulating appearances

which is to say, it is a game of surfaces that depends upon, fundamentally, an a priori agreement of forfeit of the
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sovereign self - which is to say that ‘power’ is ‘needed’ or ‘desired’ in order to accomplish one’s goal of ego-self leverage. It is upon and within this appearance of power that ‘the world’ begins, or the conjecture of self and other; property, possession, objectification, and sexual leverage to obtain ‘higher’ social positions and ‘higher’ status objects (human beings, labor, materials). Politics is forever more the promise of a double meaning: that I say I do this for one reason, but in actuality, I do it in and for another.

It is once possession is implicit or explicit as in ‘power obtained’, that there is something for the organism to lose (‘the body’, ‘life’, ‘the mate’, ‘the child’, ‘the home’, and so forth). This is the advent - in equal parts, of fear of death and going to war. It is out of this fear and struggle to obtain, maintain, and remain said ‘life’ that the human being proceeds, continually looking over his shoulder, attempting to protect, like a dragon, what little he has hoarded to and as ‘himself’ between the gates of birth and death.

The loss of religious morality: a state of ‘moral anarchy’ wherein a mass amount of human beings are and have reverted back to their ‘base, primal instincts’ – which is to say they are unleashing and using these instincts to navigate the world and their relationships. It is in this way that we have the exponential development of a ruthless human economy – predicated upon (as we have seen time and time again in slave-states and genocide-states) the use and abuse of individuals and entire pseudo-categorical ‘groups’ of people for the desires and drives of a powerful few or a dominant individual – without any regard whatsoever for the organism’s ‘innate humanity’, unless this humanity can be leveraged as a benefit for said powerful group/individual. This power is a conglomeration of physical strength, political strength, psychic strength (manipulation, deception), et cetera. In the state of a ‘fallen’ or lost religious morality (the ethical code of conduct which once upheld societies as in an explicit or implicit ‘social contract’ enforced by god and law), this kind of moral anarchy reigns supreme: as none of the individuals therein have found a

‘higher’ purpose or reason (innate spirit/self/soul) to which to devote their lives, and instead live in a state of hedonism or total submission to their pleasures, desires, and impulses. Therein, other human beings and the earth become exploitable resources – resources which do not exist but for their ‘objective’ value to the organism in question.

THE ROLE OF ‘WOMEN’

‘Who cares whether women rule, or if they rule the rulers? The result is the same.’ – Aristotle

The role of woman only receives power insofar as the role of man receives power as in a ‘biological’ interchange dominated by sexual desire and transmission of life force energy as the impelling force of human history.

When this energetic power is retracted, or if one no longer places value or virtue or necessity on either the roles of man or woman, one is liberated. This is to say, he takes the power and full force of his own life force sexual energy into his own hands; refuses to be swayed by the game of role playing which is the mating ritual – or the game of desire which is to obtain the ‘prize’, or the ‘commodity’ – the mate.

The refusal to participate in this game is a hard won liberation – in the sense that it represents man’s victory over himself as in his refusal to be dragged around, swayed, played with, or otherwise distracted in his higher pursuits of truth, reason, justice, meaning, and so forth.

Insofar that man has withdrawn from the ‘man’ and ‘woman’ conjecture – he is in fact able to see clearly and ‘over’ the village of humanity – as he stands above it as if on a mountain’s peak or cliffside – and his vantage point views human relations from an eagle’s eye, without the desire or necessity to be dragged back down into the biological trough of possession, manipulation, and struggle for control and supremacy in order to keep, maintain, or find ‘the mate’, or as many ‘mates’ as possible in order to elevate one socially, politically, or otherwise.

For to see this game clearly is to see that neither role exists; rather, they mutually ‘interdepend’ on each other for

‘recognition’, ‘realization’, or social slavery – in that one cannot exist without the impending gaze or desire of the other. As such, there is no such thing as a world of ‘only women’ or a world of ‘only men’, but rather only a world in which ‘man’ and ‘woman’ as conjectures cease to exist as in a world of pure individuality.

What this means is that sex no longer holds value; furthermore, that it is as commonplace as eating, sleeping, or other such ‘biological activities’, and in this way and sense is demoted from its position of civilizational arbiter and engine to a simple, physical function that is – for all intents and purposes – ‘normal – and not a stimulant, drug, or ‘arousal device’ in and through which organisms clamour, use, and manipulate to achieve alterior objective motives.

In this way, sex is a historical literary device: in that it impels and compels narratives – narratives which always already end and are ending as in disillusions, or destructions of a ‘rising’. Sex is, indelibly, the rise and fall of empires – wherein and whereas among the learned it is a rise and fall of the breath as in a state of meditation or enfoldment or intercourse with the rising and falling itself as a universal creative principle. As such, the literal representation of sex and sexuality, as well as the literal representations of ‘man’ and ‘woman’ (the penetrative and the receptive), no longer hold the tantalizing and seductive grip upon the organism they once did. This is a jnana yoga, or a revelation of the deeper creative impulses and expulses which are source engine of the universal itself – a knowledge which creates new perspective as in looking into a microscope – of the former conditions of ‘human life’.

The role of woman as well as the role of man does not exist but for purely social orders. It is these roles that are a severance of the innate humanity of the organism into division and divisive ‘sects’ based on a perceived biological role that is continually affirmed by appeals to ‘human nature’ and ‘the body’. It is the shattering of these role

playing games that is revelating them; the mutual seduction, manipulation, and control mechanisms that are necessary to maintain their illusions of power and submission. In the revelation of these roles and rules, the societies built around their interpenetrative ‘mystique’ (ignorance) are, too, shattering. For it is, again, that the re-production of the biological organism is the civilizational-cultural imperative (the birth of the child); as such, it has been revered and coded in to socio-cultural myths and texts with such force, as well as the myth of ‘love’ which brings the pro-creators together with such ‘passionate force’ as to ‘make’ ‘the child’. It cannot be understated: that the loss of this myth, and the revelation of the kinds of manipulative psychological games it has coded deeply into its subjects – is the death of modern civilization as we know it.

This is a turn, again, from ‘biology’ and ‘nature’ to consciousness and action in the light of consciousness in order to become more whole human beings. This is a movement – from a passive state of acceptance of an amorphous bio-cultural ‘imperative’ – to an active state of inquiry into oneself: ‘How do I wish to live? And is this truly life? Is this all there is?’ And for each ‘man’ and ‘woman’ who asks these questions of themselves, there will be a deeper and more fulfilling response from within – such a response as to render the cultural ‘truth’ null and void. A voice of personal truth. The way this is done: to take one’s own creative life force energy into one’s own hands; to refuse to continue to passively defer it into the conjecture of ‘another’, ‘another time’, ‘otherwise’. This is the completion of the circuit of man; the return of life to one’s own hands with absolute currency and potency. From there, he is faced with the freedom he so desires and that which he once so feared. It is not to be alone, but rather – what will you do with your life now that it is so absolutely and clearly in your own hands?

There is no ‘world’ or ‘self’ to invest in or divest from.

There is a ‘world’ of ‘selves’ seeking to invest in or divest from ‘another.

What it is that there is is a wheel of Samsara: a wheel of consciousness seeking itself in another, a dog chasing its tail, a snake chasing its tail – the condition of an ouroboratic slipping of desire.

What it desires is what it is itself.

As such, there is no ‘world’ or ‘self’ to invest in or divest from. There is only pure consciousness acting absolutely as in driving through the very veil of the ‘material world’, in, to, and through, ‘other forms’, ulterior modes; other dimensions of sight.

When one ‘steps back’ by way of inquiry and inquires into the nature of The Real Self (revelated as consciousness), one begins the process and procedure of drawing back the veil, image, face, screen, or mask of consciousness ‘as it appears to be’ as ascertained by the ‘dumb’ senses – or that they take in this ‘raw information’ and thus sculpt ‘reality’ by way of their raw ‘truth’.

In doing so, it begins to comprehend and understand itself as that which is – beneath and beyond and ultimately even- as the roles, masks, names, definitions, and sense-structures themselves.

It is in this way that consciousness peers through the body and the pseudo-systems and structures of the world into itself as in a ‘return’ to itself as in a homecoming.

That it resides there is that it is filled and full of Buddhic wisdom; that it rests and resides within itself, as itself, upon the seat of consciousness and calls itself by its own name; knows ‘the world’ to be itself inextricably as in a once- distortion of the pure light of consciousness therein.

TRANSCENDENCE!

BEYOND THE THEATRE!

‘The Skin-Theatre of Civilization’

One is only saved from this theatre of war in the refusal to live by and be defined by it as a consciousness-removal from the stage.

In this way, one no longer speaks the requisite lines, thirsts after the requisite prize, nor performs the requisite role.

This is to say that the play ‘ends’ in the life of the individual; this is, precisely, the birth of the individual as an autonomous being.

In order to do so, one must, by way of discernment, cleave one’s desires from the mechanism of civilization. This is to say, to understand that any and all forms of attachment are fear based forms predicated upon the necessary civilizational illusion of a fundamental disempowerment: the very same ‘disempowerment’ that acculturates ‘a god from without’.

This ‘disempowerment’ is as old as man’s perceived separation from the cosmos; his loss of conviction of self when he found that, physically, his earth was not orbited by the bright star of the sun – but rather, his earth was in orbit to it.

These realizations are, of course, a peeling back of the stage of human civilization as a movement – an exponential movement which is revelating now, at great speeds – the nature of consciousness beneath the veil of this supposed humanity – littered with its definitions, hierarchies, and structures of being-meaning-thinking-feeling. It is in this way that man realizes he is in a prison of his own making, and that the bars are made of the light of consciousness itself – that they do not exist but as spectres, or imagined images.

To step out of this prison, he must ‘metaphorically’ divest himself of ‘the world’ and all of its trappings and promises, prizes and temptations. What I mean here is to say: that man must realize that none of these ‘prizes’ or ‘temptations’ exist but as the ‘prison bars’ themselves, too, the pure light of consciousness. They cannot be had, maintained, obtained, or possessed – but as themselves ghosts, images, dreams, conjectures, and conceptual realities in and through which man has ‘seen’ his ‘life’ and ‘lived’ his ‘life’ as in the swooning dream of ‘the everyday’.

That he has lived for so long in this dream is to say that he has made his home in it, his bed in it, his routines and aspirations in it; to such an extent that he is terrified to leave – for if he leaves, where will he go? This ‘world’ of conjecture and images and screens is all he has known.

For if he leaves that bed and walks out the door he walks out into the unknown. He walks out into life. He walks out into the truth of himself; the living from within to such a great extent that he has stripped back the chains and meaning- making-machines and striving promises of his desires and steps fully withinto himself as in becoming-embodying himself as his drive as the thrust of the pure light of consciousness as a penetrating force absolutely. In doing so, he pseudo-divests (divests from an illusion, a dream, a ‘light-form-image-apparition) which he has called ‘another’ and desired towards it; strayed like Odysseus, occupied himself with a fantasy – and returns all of his energy and power to himself as in the fulfillment of a circuit operating at its utmost capacity and currency as in a self-fulfillment as in an enlightenment of his own embodiment biological nature as in an inward shining of his own vessel in wholly motion. This is the wheel of the angel within him; this is his light-transformation. This is his rising; his enlightening, enlightning, the activation and beholding of his deep bios – the energetic currency of thousands of years of evolution.

WHAT CAN YOU DO?

You can focus on God and cease the madness of meddling in the lives of others – which is to say – attaching yourself to them, obsessing over them, expecting things from them; first and foremost: to stop expecting a greater love from them. For this is the fallacy of human life – both romantic and in friendship – that there are only a few great men; that these few great men live in the love and light of God and thus bestow that love and light upon others. How many of these great men (and yes, women, such as Hildegaard) are living today to bestow that great, divine love on the earth; on others?

The answer is quite few. And so, the ‘love’ that this world is competing for is the ‘love’ of a lower nature, transactional love, romantic love, parental love, and so forth – all forms of love which are not love at all whatsoever, but attachments formed and relinquished in space and time – which is to say they are conditional and have due dates upon them. For each of these forms of ‘love’ comes a time when their time is up; they expire – whether a parental love at the grave, a romantic love at the expiration of the ‘feeling of love for the other’, a transactional love at the expiration of the ‘use of love for the other’ (this, perhaps, more similar to romantic love than we would like to admit).

And so it proceeds. And we must ask ourselves that if we are fighting for worldly ‘love’, what are we really fighting for? If we are fighting for our ‘mothers’ and ‘wives’ and ‘daughters’, or our ‘sons’, and ‘fathers’, and ‘brothers’ – what are we really fighting for but our fellow lost and confused souls? And what can we do but become their shepherds and guide them? And we know this – that God shepherds the shepherd alone.

So is there not longing there for a true, Godly love on this earth – of course there is! But it is for we, the strong and the few, the lovers of God as in The Truth absolutely, but it is

for we to bestow this love upon our flock; for that we know them to be sheep we see them and we shepherd them into the Kingdom of God; the Love of God. For if we are asked to see clearly even amidst these great distortions of light and love which have been utterly misinterpreted (see: ‘man’ and ‘woman’ as categorical distortions of the masculine and feminine principles) do we not see the faith that tries and fails due to its childhood, its childishness? Do we not see the faith that plays with life and God like a toy, that it cannot do much else?

Here, we must have – if not perseverance, then pity for them – the weak that hold tyranny on this earth; that we exist and subsist is that we show them the value and merits of strength as in a persistence in communion with a higher power, a greater meaning; that very force that reveals to us that we are it and thus elevates our ‘I’ to the heights from which we might observe greater truths about our world! And this road is traveled by the few and ridiculed and scorned by the many, the many who fear it, look down upon it, and shriek in the light of their revelated truth like it burns their skin – and it does, it burns their lives away. That they shy away from it is that they are not prepared to die; that they would rather stay enfolded in the bosom of a dream than to awaken from their slumber and see the ruins of this earth they have made for themselves to be the projection of a ’world’, of a ‘self’, of a ‘happily ever after’.

For they sell dreams, and they buy dreams, and they live within the fairytales of their existence with such fervent belief that they are real, all too real. And that we, the strong, must break their false kingdom with the cleaving axes of discernment – that we swing and shatter their delicate lives because we must, because we must know the truth and live better and fuller lives in light of it; that we are in pursuit of the truth like a hound and that we will live in light of the truth is that we will show them a better way – and they will know it to be a better way in our actions, in our faith, in our faces.

And I know these men will not cease pouring out – these men and women who are too weak to look too deeply into the abyss; to see their own monstrous faces leaping back out at them – these men and women whom I have known all my life as usurers of life – as men and women of the market who would sell even the last shred of dignity and faith left to them if it meant the perception of power and desirability. These men and women live life from the bowels of materiality – they live life as a game that can be exploited, twisted, used, and abused to their liking; they believe this game to be without repercussions because they have lived their whole lives within bubbles of perfect grace – where they have achieved buoyancy by way of the capital and status of others: sheltered men and women who stood in the shadow of their rich and powerful families and made such bold proclamations about ‘justice’ and ‘freedom’.

So that we do transcend – shepherds – so that we do transcend and know God because we know we must with the very breath emergent from the depths of our souls; that we do transcend and know God and that we let go of these men and women – and welcome them into our fold as they come, and see them off as they go.

The species is a cycle of sexual differentiation and sexual integration at the level of the individual (1, and the lovers 2) throughout recorded history as in the rise and fall of civilizations.

ARE WE CONCERNED WITH THE SPECIES?

No. We are not concerned with the species here. We are concerned alone with the development of The Individual in the sense that one may live an absolutely interconnected life with and within himself – which is to say the absolute and utter fulfillment of the human being as in standing atop the human being as being in Oneself Consciousness. This is precisely why, historically, monks have abandoned procreative and ‘recreational’ pursuits; dedicated themselves entirely to God. This is what we are doing here; furthermore, doing so in such a grounded, embodied, and concrete fashion as to live love as in being ensconced in that which otherwise barely exists in this ‘world’ but for a shadow and a fleeting dream or glimpse.

For to aimlessly continue the species is already the death of the species. It has trudged on like a blind monster from Yeats for thousands of second comings and yet all that has come is the same primordial half-life that has come before: all libidinality, no inquiry. And so we ask – what good is it to continue this species that is all but dead within? What is it worth other than the bare survival and the raw impulses with which it convinces itself are a ‘life’ worth living – a subservience to its ‘biological’ throes and angsts? We might look at this history and call it ‘human’ – and in understanding that this is the history of the ‘human’ (which is to say raw struggle for meagre survival and biological supremacy convicting itself of ‘happiness’ and ‘worthiness’ in its procession to the grave as a lowly ego-rganism – and in doing so we might feel a great shame and sadness in mourning for what we have been, what we ‘are’, and, ostensibly, what may well come if we do not altogether change our course and purpose and meaning in defining this: ‘What is really good?’

And this little good exists: in the development of ideas and liberatory methods which explode the human from the hold of ‘the human’ (the bio-socialization of culture and culture)

into an entirely new paradigm of life being-meaning-seeing- thinking-feeling beyond that which was hitherto considered ‘life’. And we call this explosion exponential growth achieved entirely in the lifetime of the individual – such a growth as in a knowledge, a learning, that is far greater and far more profound than the birth of any child, or the raging, dying fire of any empire. And it is the great men and great women who undergo this process of knowledge – this process of knowledge which leads them into the Ultimate Reality as in the Nature Of Oneself As In Being Consciousness. And it is this: that great ‘men’ and great ‘women’ are no longer even ‘men’ and ‘women’, but aspirants, students, in the sense that they are pure consciousness communing with pure consciousness and thus themselves have devoted and given their entire lives to knowing God; communing with and as God, living in God, and thus foregoing the disastrous rabble about them known as ‘their place and time in the world’. It is these very times which stifle these great men and women and lead them astray – times composed with biological and cultural impulses and pressures which, precisely, call them to ‘remain human’, to ‘remain here’, and to indulge in the low pleasures of ‘being human’. It is that this is no evolutionary call to action, but rather an evolutionary call to submission emergent from within and surrounding the individual from without.

In this way what we learn here is that the organism is either submitted to this pseudo-evolutionary pathway or it isn’t. It either resists its conditioning and programming at an organismic and cultural level or it doesn’t – and this is the factor that determines whether or not this organism truly lives. If not, it merely dies having ‘lived’ a shadow of a life having been being commanded from ‘without’ and ‘within’, culturally and biologically. Here, we evoke the supremacy of The Individual – as in the death of the organism and the birth of a greater knowledge of Self, a greater way of seeing- thinking-feeling – a way which is inextricably tied to the Self Realization of the organism as Pure Consciousness Proper. Only this Individual has gone beyond ‘humanity’; as such, this Individual is truly human.

TESTS OF FITNESS

What I do understand now is that my former compulsions are and were programs or ‘tests of fitness’ at a biological and cultural level to advance the organism into procreation or increased mating – or to evoke the fitness of my organism’s capacity to mate: to show that I am a ‘fit mate’.

So we can see in the arts, as well as any performative action as in the entirety of culture and civil society as an act of ‘peacocking’, or using one’s virility and ability as a show or display to attract a suitable or adequate or desirable mate within the standards of that organism – who will choose the venue in accord with its ideal images.

Therein, it is very difficult to discern what one truly is, what one truly wants, and what one truly enjoys as an individual. We realize, of course, that so much of the work after the fact is work done to preen, or peacock, or pose to others – work done solely for the eyes of the world and for the benefit of one’s own personal standing.

To leave this game is to, again, use discernment to determine and separate from (as in a leaving) this proliferation of culture as a dross of oversexed mating calls – wherein a great and vast quantity of the arts and sciences say nothing about the essential questions of man and his existence but instead exist and seek to serve the boisterous and self aggrandizing bloating ego – an ego which is created and destroyed at the hand and eye of sexual viability.

For this is to say: if my status improves by creating this large, superfluous project, or this grand, colorful design which appeals to the superficial senses of those seeking to love and desire, I shall do it. We ask this simple question: does this serve a greater purpose beyond ‘art for art’s sake’? Simply to prove it can be done?

And this is why philosophy is the refuge and vestige of the few who truly desire knowledge – which is to say knowledge of spirit and soul – the foundational nature of self; they go there to that deeper wellspring to know something that transcends the biological limit, the cultural limit, the linguistic limit; they go there because they must know ever deeper about the nature of that which is, even at the risk of death or loss of ‘self’ – the tethers which hold man ever more fleetingly to this ‘world’.

To be simple, it has been easier to go to that place as I age; to no longer get lost in that impulse which rises less and less briefly up within me to expand an imagined self-image. I now know that this is not life – it is a lie, a reflex, a half-life, a walking death. To go beneath this bios to retrieve wisdom about the universal workings of the life force which composes even this organism – that is where and why I go.

Therein, I hear an evertrue voice.

PROJECTION IS THE INABILITY TO HAVE A HUMAN RELATIONSHIP

Symbolic archetype is the ‘man’ and the ‘woman’ as drives emergent from the bios-sphere of the organism of and from thousands of years of primordial-organismic-evolution of the flesh as in survival and procreation through surviving traits.

Therein, the ‘man’ and the ‘woman’ emerge as sex-gender- apparatuses for the procreation and continuation of human life, wherein the two-sex condition is a ‘human’ condition. Furthermore, the archetypes of the ‘man’ and ‘woman’ spring as in measures of virility, strong genetic traits, and so forth. This is what is known as the gender, or the performative position, prostration, role, and work of the civilized and civilizing organism as in a reaping and sowing of seed which is man.

And this is what we mean when we say that projection is the inability to have a human relationship: that it is not possible to actually see, witness, or engage the human being as in the being-behind-the-mask of the bios, or the consciousness- spirit-soul beneath the biological instinct or impulse and cultural conditioning. We do not see human beings – we see them from without as projections from an unconscious, dormant, primordial mythology brought to life as in gods and goddesses, good and evil, light and dark, attraction and repulsion. Thus, this is the nature of this paradigm and time of utterly unconscious ‘humanity’ as in a midnight of the world – one that is lit only by the primordial, anarchic, sexed ‘nature’ of man as in not even human – merely and simply a primordial unconscious acting itself out on a global stage as, by, and through desire and desiring.

It is these archetypes of the ‘man’ and ‘woman’ that are primary as they are impelling and compelling drives that achieve a biological response or ‘arousal’ within the organism depending on sexual predilection. As such, if I am attracted to any where or one on the pole or spectrum of

masculinity and femininity – I achieve the state of arousal in the contemplation of that imagistic-representational-body also in a state of arousal, or in any sort of sexually-sensually gratifying ‘position’. This is to say that we have already, biologically, unconsciously, prostrated ourselves to the icons of our desire – the literalizations, manifestations, and manufacturations of our desires as in embodied – as in human beings which we perceive to be sexual commodities.

Therein is the order, organization, and work of the entirety of the human libidinal economy – one that runs on this unconscious biological perpetuation of these terms and conditions: that the human body is, first and foremost, a sexual commodity to be capitalized upon as ‘bought’ and ‘sold’ with a variety of resources, attentions, currencies, and capitals which may be exchanged on the market for the possession of this ‘body’ (for however long and however often). This is the inherent prostitution and state of prostitution of humanity at this juncture in civilizational time.

This is to say that ‘humanity’, as it were, is not yet possible for mankind as a collective consciousness. We have not yet reached the point at which we are able to see one another as human beings to any extent, perhaps excepting the parent- child relationship (and even this is clouded with biological attachments, obsessions, and presumptions of role and character). This murky inhumanity is rule in this time; even the best of us and our best relationships have utterly succumbed to our cultural and biological conditionings to such an extent as that we are not actually capable of having real relationships – but instead that we settle for manufactured relationships with social contracts therein: ones that are meant to retain or repress the biological instincts that we cannot yet control: to demean or put down (violently or otherwise) those who we perceive as being in a state of competition for our resources (social, sexual, material, otherwise); to fearfully guard that which is ‘already in our possession’ (in regards to a mate(s), property, and all other socially contracted ‘versions and visions of ‘my’self’).

To see this case is to again return to the archetypal symbolic conjectures of ‘man’ and ‘woman’ as necessary projections at a species-evolutionary level in order to attract mating and mated pairs to produce offspring to further the species; to further the drive to ‘civilizational progress’ – which simply means, in evolutionary terms – the hope for, eventually, a ‘more advanced’ human being – which is to say, an actual human being. For we speak those words and we know nothing of them in this day and age; we only know the animal savagery of anarchic, bordertown allegiances predicated only upon the use value of human bodies and minds, earthly bodies and minds. And this is known as the time of materialism.

For in the new paradigm, which is arising even now and arises and rears its head in these works – it will be a paradigm of the recognition of the inner, and true humanity as in a multidimensional appreciation for the life that is the body; that composes it at a cellular level and beneath that into the spiritual essence of life – as in the life force energy of Creation itself. Such an understanding immanently means a new ethics and system of values implemented as in practiced as in action with the knowledge of interconnection even beyond the sensate, the ‘material’; that this spiritual essence is sacred as in a network felt even at the smallest grain of sand; the heaven to be found in a wildflower.

And this time will come with, at last, the overcoming of one’s own ‘self’; the realization and recognition of all of these quotidian lies which have built up like calcifications, dirt, and dross around the heart center of the universe which we hold within us as our very selves – which will be a stripping away – a stripping away, even, of ‘man’ and ‘woman’.

Everywhere, they are living as if in a fairytale, a storybook, a film; everywhere they are living within and as the living proof of the script of ‘humanity’ as in ‘human history’. Thus, life goes on…

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THE MACHINATION OF ‘HUMANITY’

I. The vast majority exist as ‘factory workers’ in a ‘factory’ – which we might call ‘civilization’, or ‘the world’.

II. Therein, they are ceaselessly accomplishing biological tasks as in the entirety of their existence (mating, eating, sleeping, and so forth). This is the sphere and limit of their ‘reality’.

III. Therein, they follow ‘orders’ – which are, in two parts, ‘biological’ and ‘cultural’. Each is a mirror of the other and are indistinguishable; each emerges from and as the entirety of human history manifest now as in, simultaneously, the embodiment of the organism and the ‘world’ (read: state of affairs, earth, what-is-in-existence-and-what-is-‘out’-of- existence). This might be called the everpresent.

IV. These ‘factory workers’ are functioning without consciousness of this consciousness – which is to say – they are in a state of constant reaction to the conditions of the biological-social-world- cultural: that they do not live but through an external penetration – or that they are moved to action as by an external or externalized or externalizing force (a cataclysmic event, a shattering word, a bird in flight, a wind).

V. If each of these ‘factory workers’ were at work to achieve a consciousness of this consciousness, or a metacognition, civilization would grind to a halt.

VI. Therein, there are several layers, spheres, or dimensions to this conjecture. Primary is the

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    ‘severance’ of ‘male’ and ‘female’ as a birth-sex
    – in that there is a fundamental biological
    difference within the species as in years of
    evolutionary two-sexedness; anatomical
    difference in both the brain and body structures
    of these organisms. As such, they, quite literally,
    function differently.

VII. Here, it is difficult to say whether or not these differences in function are simply biological or simply cultural; of course they are both. Here, I would posit a culturo-bios of humanity, or a sort of inseperable sphere of representation and reproduction which is the intermingling of the psyche and physicality of mankind (as in male and female) over thousands and thousands of years of genetic procreation. Therein, it is impossible to separate culture and biology as global factors which change intersectingly.

VIII. Furthermore, we may discuss this with exceeding difficulty in regards to race and ethnicity and class as in different sects which shift and change with increasing frequency over time. Such culturo-bios differences are apparent in how skin interacts with sunlight, predisposition to certain genetic conditions, et cetera.

IX. Here, we must acknowledge not only an exceeding (read: teeming over) diversity of mankind, but such a diversity at a culturo-biotic level (in the genealogical ‘tree’ of mankind existent now and forever as in a history extending in both directions in and as, fundamentally, consciousness forms) that utterly constitutes difference in such a way as that we cannot possibly conceive of a collective ‘humanity’ but as in a way as and of relating (not only to one

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   another, but to the earth and the cosmos) as an
   ethic.

X. Therein, there is no such thing as ‘innate humanity’; furthermore, that what we are talking about when we are talking about ‘human beings’ is a primordial descendance – one of which, in the course and scale of massive history, is a brief interlude in a much larger evolutionary trajectory of that which it is: consciousness forms changing and transforming in the light of which they are, Pure Consciousness – as in an essence which is coming together and coming apart at a rapid (s)pace as in a pulsing or a breath.

XI. What we are talking about when we are talking about ‘humanity’ is not any sort of anatomical or biological ‘firmity’ or ‘fact’ that constitutes the species – what we are talking about is the development of a way of conscious relation as in consciousness of consciousness – this is to say higher consciousness of the organismic consciousness; the active decision to use one’s life force energy (read: life) in a certain way as to treat others in a certain way as to enlighten Oneself. This kind of consciousness might be known pop culturally as ‘an ego which has known its death and lives in light of it’. In the words of Marcus Aurelius: ‘Think of yourself as dead. You have lived your life. Now take what’s left and live it properly’. In other words: ‘you are now living as pure consciousness’.

XII. And in this process is a great death; the whole of a philosophical life is lived as in a great death; the constant and consistent refusal to ‘live’ as in a structure, an organism, a name, a definition, a finite state of being. Therein, one finds and communes with the infinite as in a

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    perennial stripping away – as one comes to find
    in the course of inquiry that there is always
    something one is living as that is not Oneself –
    which is to say, it is a distortion or illusion of
    ‘self’ that is not incorporated or understood as
    Self. This distortion is, always already, a
    reflection, a refraction, or a ‘mirroring’ in which
    information as in belief is being ‘projected’ as
    from ‘within’/as from ‘without’, as from
    ‘self’/as from ‘other’. It is that these borders
    and bounds, at the very prerogative of
    Consciousness itself as in a perennial state of
    transformation of consciousness-forms – prove
    to be nothing more than illusions, spectres,
    deceits.

XIII. And so we live if we do not think about ‘thinking’ (reactive consciousness) – in a state of perennial (out of fear of death) ‘self affirmation’, as in the continual boosting of ego-self narratives which are the ‘building-of-self-story’ as in ‘living’ – as in living a lie. In doing so, we are evolving toward death – a death which will at last come in the physical decomposition of the organism. If we truly wish to live, we must sit and struggle with death as if and as (as we are) we are dying today, in this very moment. In this way, the very culturo-bios of (and, ultimately, as) the organism ceases to exist. It is over, the organism is ‘dead’ – and yet consciousness remains. And as we reflect on our death we haunt our lives; and in our haunting we begin to recognize and observe that we had not lived; that we did not live. Rather, we were slaves – slaves to our biological and cultural conditioning as factory workers for ‘humanity’ – which is to say, the procession and march of ‘human history’ as a series of vicious repetitions: war, sex, death, food, water, birth, and so forth.

XIV. These ‘everydays’ are the reactive states which are the ‘realities’ for these factory workers of ‘humanity’. As such, we cannot say that we are existing in and as a humanity in that our sphere of relation is not even yet conscious of itself and thus that consciousness is in the driver’s seat of the organism as in the determining factor, force, thrust, and essential nature of the organism which can itself (being the entirety of the organism and life itself) alter, change, and transform the organism at will. This has hitherto been called ‘magic’, or ‘miracles’ – but it is simply the true inheritance of all mankind as in our essential humanity as in Pure Consciousness.

XV. Therein, we do not exist but as and in the network of Pure Consciousness itself in a state of intricate and wholly relationship with the entirety of Pure Consciousness itself – which is to say all things (including ‘all things’ that are not ‘visible’ or ‘perceptible’ to the sense-bodies of men). In this way, we are called to an entirely different ethic led by an entirely different conception of ‘higher truth and reason and meaning’ – one that is intimately embodied everywhere as in the cosmic body of Pure Consciousness of which and as which the human being is inextricably at once a part and a whole.

XVI. To act in light of this Reality – this is what humanity means.

A Slot-Machine World:

People who view life in terms of pure physics have no spiritual consciousness; furthermore, have no spiritual conscience.

As such, their worlds therein are populated by and with materials which engage in interactions based upon hard qualities.

This world is manipulatable and manipulated – insofar as it only contains these material ‘realities’.

For these people, the world and everything therein is a toy that accomplishes certain practical tasks.

In such a world, God, quite literally, does not exist.

Therein, we are not simply talking about ‘the belief in god’, or any such nonsense, but the literalization in terms of action, perspective, and embodiment – of a world without faith (so as to say, that-which-does-not-exist-without-my- knowledge-and-observation-of-it-‘existing’).

Such people are not only slaves to their senses, but to a ceaseless machine existence in a machine world which is eternally ordered as such. This is to say, a laboring in hell.

THE OBSERVER IS ‘THE AGENT’

“When a quantum "observer" is watching Quantum mechanics states that particles can also behave as waves. This can be true for electrons at the submicron level, i.e., at distances measuring less than one micron, or one thousandth of a millimeter. When behaving as waves, they can simultaneously pass through several openings in a barrier and then meet again at the other side of the barrier. This "meeting" is known as interference.

Strange as it may sound, interference can only occur when no one is watching. Once an observer begins to watch the particles going through the openings, the picture changes dramatically: if a particle can be seen going through one opening, then it's clear it didn't go through another. In other words, when under observation, electrons are being "forced" to behave like particles and not like waves. Thus the mere act of observation affects the experimental findings.”

– Quantum Theory Demonstrated, Weizmann Institute of Science

Forevermore, the observer is the agent. It is that the observer is the one observing the very fabric of the material that the observer is and thus ‘touching upon it from within’ transforms its figure, shape, appearance; ‘reality’.

The ‘observer’ itself is Pure Reality, in that the observer is Pure Consciousness active and activated as in its own agency reflecting upon itself, looking down upon itself, as in a metacognition of the spirit unto the flesh, the consciousness unto the ‘mould’ or form of the being-body- organism-object-thing, and so forth.

This consciousness is precisely what composes the human being; the consciousness of consciousness is precisely what

composes the being-human, or true humanity as in a practice or way of seeing-being-thinking-feeling-living-breathing-listening-teaching.

For the observer is seeing through the eyes of God as in awareness of itself and this is the very nature of and as the ability to shift matter by way of concentration, attention, focus, observation, and so forth. The very attention paid to ‘the thing’ is always already the observer observing itself; as such, activating itself from within as in a movement.

In this way, the entirety of the universe, including the organismic body and ‘the world’ is subject to and is and as Pure Consciousness itself. By direction of Pure Consciousness itself in, to, and through the sheer illusion of the ‘materiality’ of ‘the object’ – the very shift occurs as in and inner-active observer state of consciousness working to and through itself consciously as in a mutual awareness of self as in Oneself as in Oneselves interconnected and interlocuting as in a web or fabric of informations that is inseperable as a web or fabric of pure life force energetics as in Creation Itself.

This is The State of Being. It is, at any given moment, that by focus, attention, concentration, and observation – that the entirety of the ‘observable world’ or ‘reality’ maybe shifted from within as In The Self – and that this is, in all senses of the word, this very process is – THE ABSOLUTE REALITY. This is the state of free creation; furthermore, this is the liberated and liberatory freedom of Pure Consciousness (as in the human being as in all things) unto and toward itself as in an ‘inner-working’ which is the eye of God fixed upon itself.

In this way, we are speaking of the Originary Moment and the Originary Place as in a one-pointedness which doubles back upon itself and thus discovers itself as in Being The Infinite. Living from this place, in all senses of the words, all things are possible. We do not leave this place. It is our confusion as to acknowledging it and our belief that we are somewhere else (as in a dreaming or a projecting), that is a

veil to our accessing it. That we ‘print in the infernal method’ is that we ‘burn away’ our perceived ‘truths’ and ‘realities’ to reveal The Truth And Reality ‘which was ‘hid’’.

Note: Plato’s Cave, Blake’s ‘narrow chinks in the cavern’.

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Breaking time spirals into new neural pathways

*spiral with the finger then sudden directional divergence

Consciousness will move in a pattern (unconsciously) until it understands the pattern (consciously); in this understanding creates a metacognitive ‘leap’ or ‘jump’ into an entirely new paradigm of consciousness proper which is founded upon entirely different tenets and principles and knowledges which is to say: a sphere which incorporates the knowledge as in understanding of the former ‘pattern’ as in a sphere or a cycle or a circling as in a movement up, out, and through of a conceptual reality. In this sense, consciousness moves as in spheres of relation and alchemizes itself through the process of encountering itself from different angles, distances, and perspectives. In this way, it begins to form a multidimensional, ‘more-whole’, or holotrophic, picture of itself as in that ‘state’ or within this particular sphere of relation. As such, it comes into further understanding of itself and in ‘capturing’ the sphere of relation former as in ‘the prison or the prism’ - is jettisoned outward as in disjected into an entirely new paradigm of existence as in a new way of being-seeing-thinking-feeling. This is to say that the consciousness has changed forms as in incorporated a new dimension or sphere of consciousness within itself as a whole and become thus more-whole in the sense of an expanding universe or field of information that is self reflective and self reflexive.

‘We know that every time a human being makes real progress in consciousness, makes this evolutionary jump toward a higher level of consciousness, the whole world for him has changed; relationships change & the outlook on the outer world and on his own situation changes.’ – von Franz

Are we concerned with the species? No. Are we concerned with the evolution of the species? Of the ‘human being’? Not quite. We are concerned with the evolution of consciousness as in an ascension. A raising. A Rising.

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How do we know what we are?

‘the power of the peril of the life of the organism in transforming consciousness’

reification and the fallacy of object relations

no neural networking or constellating of the fabric of the mind. thus, ‘phenomena’ and ‘events’ remain as ‘separate’, ‘de-linked’, and thus ‘alien’ ‘phenomena’.

this is not a product of capitalism, but rather a product of naïveté of consciousness as a developing pragmatism that has not yet grasped its own pragmatic lack in that it cannot grasp the whole (as in a sense of the whole), but merely senses itself as in a being-in-parts, or a fragmented, fragmentary, or shattered teleology - one that is looking through a broken window into an ‘outside’ world of the unknown, (un-)obtainable, that which is (perceived fundamentally) as being-‘not-it. this is to say, that capitalism as an economic or value form is a manifestation, or representation, of this primary state of mass consciousness at this paradigmatic point in time of ‘development’ and ‘developing’. the subject’s orientation is thus always already false and organized around a predicate that is a false relation stemming from the inability to integrate ‘I’ consciousness into the observer state and thus instead of moving towards integration as a process-positivism, moves toward differentiation and negation as a perennial partiality, divis-ion, or ‘butchering’ of life into terms, separations, and differential ‘realities’. therein, not only is the ‘identity’ of the ‘subject’ perpetually compromised, but, furthermore, the regular and regulating processing mechanism of the subject- organism-individual is in a state of negation-qua-negation, or stuck in a fundamentally negative cycle as in a perennial process of differentiation which it requires in order to achieve, by way of process, total isolation, solitude, and alienation FROM WHICH it forms an identification with greater consciousness as in ‘the higher I, of God as such’.

This is to say that the organism unconsciously is moving towards a breaking of the teleological codes of conduct which govern its early cultural and biological life as in being oriented towards itself in the eventual confrontation of a greater, larger, or higher reality as in a psychological ‘death’ of consciousness which is the occultation of ‘the individual’ by the chtonic forces of Greater Cosmic Nature, or Creation Themselves, which remakes, or resurrects the individual into a holotropic, or a clime, a fabric, or the very thread of Being Itself. There is no word for such a linkage because it is ineffably interconnected and intertwined as The Ultimate Reality and thus is all words and all language and no words and no language forevermore in a ceaseless expansion and contraction of the universal breath. This is the achievement of the tantric reality as in a state of being or the movment from a fluxual pseudo-subjectivity to the observer state of consciousness as Consciousness, or the fixity of The Absolute Reality of Being.

This is to say that there is no real ‘human society’ or ‘human economy’ but a mechanism in and at which nodes of consciousness are in various different states of process- based ‘development’ (as in engaging with experiments of positivity and negation as in positive energy and negative energy as in separative and unifying energy) toward an ineffable confrontation, enfoldment as in consolidation and deathless return into the fold of Absolute Being as consciousness qua Consciousness; to live from in and as this state as in the conscious embodiment of and as and is The Absolute Reality.

Therein, all human and social relations are superstructured thusly.

There cannot be judgement from a state or place of wholeness, as judgement is fundamentally negative and goes against the very principles of creation in that it is separative and partial. Therein, any and all judgement is absolutely aesthetic, which is to say that it is used as and for the process of ‘re-cognition’, or the ability to ‘reflect-back’ in order to

‘spring-forward’ as in a leap into greater (read: holotropic) integrative states of knowledge and consciousness which are in ceaseless incorporation with, and as, ‘their former selves’ as immanently states-‘priori’-to-‘this’-expansion in that they are holographic transformers which transfer energetic information to and through different spheres of knowledge, knowing, and awareness. this is ‘the human being’ as and in a truly primary energetic state as in a communique of ‘closings’ and ‘openings’ or expansions and contractions- contradictions (breaths) of integration and negation which allow for the very ‘individual’ and cosmic expansion of Consciousness as simultaneous as that which they are as in that which is. the energetic transformer as in the-agent-of- and-as-consciousness itself as in a perennial potential rerouting of energetic information to and through a multidimensional superhighway of potential existences as in manifestations of the waveform energetic principle as ‘realities’ is the true nature of the human being.

This is to say that ‘the human being’ does not exist insofar as its fixity as a conceptual reality is purely metaphorical and a ‘starting block’, or contemporary cultural delimitation (ignorance) of a series of energetic potentials which is a pseudo-limitation of that which is, inherently, possibilities as in a energetic transformer that is inseparably being as the Universe-Universal Creative Expoundsion.

The universal life-force-energetic-wavelength is thus the primary grid of power and is only fixed in that it is the essential composition or composing force at work. therein, various different densities and frequencies ‘emerge’ or ‘form’ out of conceptual realities, energetic ideas, routes, retreads, patterns, rogue lights, and so forth. Out of these density patterns as in and ‘formations’, ‘physical relationships’ appear to emerge following ‘physical principles’ as in gravity, force, and so forth. these ‘objects’ come into play always already merely by their conjecture, or the hinting at or subtle potentiation of their projection into and as ‘reality’. As such, they are always already symbolic and archetypal of the ideas and states of consciousness which ‘formulate’ and

‘discover’ them as themselves the primary witness, the observer, as in the State of Consciousness itself witnessing and ‘discovering’ itself and as such indelibly ‘mixing’ itself with itself as in the current state ‘discovering’ the further- current-state as in an encounter with a hitherto ‘unknown’ or ‘foreign’ aspect of itself as in a conscious expansion of Consciousness. Therein this dialectical re-doubling of self as in ‘the encounter’, there is the dance of integration using positive and negative charges as in the essential magnetism of the universe as in source energy-‘formations’. The ‘end’ result of this becoming-process (as in perpetual motion as in Becoming) is always already integration as in positivism of the Universe becoming more of as and is itself as a holotrophy, a holotropics. This is the State of Being, or the Kingdom of God. This might also be called, in archetypal terms, the perpetual union of the lovers (the two-sexed) and the birth of the ‘divine child’ (the androgyne, or one-sexed), and m, immaculately, from the hold of the divine child, the resurrection as in the splitting of the cell into ‘two’ or ‘another’; the jettisoning of Adam and Eve back into paradise as ‘the first men’; the collision of stars as in a cycle of universal expansion ‘birth of one’ and contraction ‘death in two’.

THE ABSOLUTE POWER OF THE AGON

Exercism of the will to transcend biological and cultural imperatives as the cultural imperative itself as in the drive to death, or consummation or enfoldment into the pure creative force of the cosmos.

You have to ask - what does it matter? The meaning of glory.

The human is not the physical… It leaps out of the body in motion in combat as in the exer- cism of the will.

The menos of Achilles’ fury is the breath of the gods; breathed into him by the gods themselves.

‘Then Pallas Athena put power [menos] and courage into Diomedes, son of Tydeus, that he might excel all the other Argives, and cover himself with glory [kleos].’

Menos: ‘power, life-force, activation’.

… And how can we say that this is mere physics, but a force and fire generating from within, the impellation most apparent in that it exceeds the physical body of the human, bringing it into greater motion. For when we speak of the exercism of the agon or the competitive drive - it is not a drive that is impelled or compelled, strictly, by ‘reason(s)’. And what we mean here is that it is not submitted to a biological hierarchy of the continuation (production or reproduction of the organism; thus to its ‘benefit’). So that when we speak of a true competitor we are speaking of the greatest of the human beings in that the elevation and expression of their drive to agon is the very fire of the soul unto death, or the action that incinerates the sheer ‘organism’ in death as a possession by life as in a living-in- combat. Thus, the organism or the human being becomes larger than life or possessed by the god Mars or otherwise

taken over entirely by the pure drive or will to power which does not have a biological or cultural correlation as in a ‘raising up’ of the organism. It is to such an extent that the organism regularly dies to itself and risks physical death in combat; furthermore, that the true conpetitor is one who desires this state above all other states as in a self fulfilling and a self fulfillment - an expression of self that is outlarge- in-motion; exceeding any and all secondary or tertiary ‘benefits’ of combat - prestige, status, acclaim, resource, value. this competitor is one who is in the state-drive of ‘agon for agon’s sake’ - in the depth of the sense of the word that the agon is life; that all other shadow, shade, and ‘accomplishment’ is, are, mere spectres, illusions, ‘resting places’ of the true humanity as being-in-motion; breath-ed by the breath of the gods.

And in this sense, the exercism of the will in combat is in a way an exceeding of the gods in that the human being is driving the breath into a self-fulfillment - to such an extent that breath is given as in a spiritude and that the breath is taken and expressed or ‘plunged’ into life is the human experience as in embodiment of spiritude and grounding it into great action. The competitor or the true athletes of the agon are thus in excess of all other ‘professions’ and ‘human cultural occupations’ such as ‘the artist’, ‘the politician’, and so forth, in that their will to power is in and as a primary expression as an embodiment which is at play and at work in the world without a secondary or tertiary measure. Here, meaning, that the will to power is manifest as the organism at play; furthermore, that it is not even that power is necessarily desired as in that which must be ‘kept, protected, and revoked from the eventual death that all power eventually experiences’ - but it is that very process of generating power from within that enthralls the competitor - the manifestation and expression of drive as being-in- combat.

Herein, we have the essential agon of the universal as in a becoming, or overcoming that is the eternal present exceeding itself. The competitor is always in excess of or

exceeding the Hamlet of stasis as in the impassioned Achilles as in one who acts from the heart space and is driven through and with an emotional fluidity. The master competitor is one who summons and moves with emotions at will; in this sense, emotions as a spiritude as in a breath of the gods are his primary field of play - and he is not their puppet or their mistress. In this sense, he is the beyond- Achilles, in that his emotions do not sway him but rather he operates with full scale intimate knowledge and composition of them as in a composer of music who evokes them to the benefit of the creative movement proper, life itself as in an-act- of-living. Therein, the true competitor is not a soldier or one who is manipulated into competition for the benefit of ‘greater men’ (men seeking social and political power), nor by ‘necessity’ (the obtaining of resources or status) - but one who finds competition by and through an absolute desire or drive towards it in all faculties, essences, and aspects of life. It is as such that the competitor is an archetype which is fundamentally aligned with and surmounting ‘the human’ in that it is the dominant expression of the universal creative value of expression of force as in a will to power of the moment-ous - as in a becoming of being which is a showing of the face of the universal order of creation as in a perpetual motion of triumph - or an expression of that willing-within-to-being. It is in this way that the very human soul and anima mundi are simultaneously made apparent as in a possessed-movement-into-through-and-as a cocreation of the immanent overcoming of the universal of itself as in being-present. It leaps out; it is the full expression of faith as in embodied action. For it is not the ‘qualifiable’ or ‘quanitifiable’ manifestation of the agon as in the ‘power of the action itself physically measured’ – but it is the very power of the drive emergent from the organism itself as in the very willing-to-power as in the primary, essential, fundamental thrust of the being-into-life that is glory; the human itself. As such, and perhaps in the most basic and fundamental summation – one knows a competitor when one sees him. And he is not the politician, nor is he the one after social or political influence or control of resources. It is these men, those who compete for the very sake and joy of

competition, who are the greatest of us – because they are the whole of us as in creation. They are the instinct of play in maturation.

EXCERPTS:

….into his heart [thūmos] 321 she [= Athena] had placed power [menos] and daring, and she had mentally connected [hupo-mnē] him with his father 322 even more than before. He felt the change, wondered at it, and knew that the stranger had been a god (Odyssey 1.320–323, Sourcebook)

Then Pallas Athena put power [menos] and courage into Diomedes, son of Tydeus, that he might excel all the other Argives, and cover himself with glory [kleos]. She made a stream of fire flare from his shield and helmet [5] like the star that shines most radiantly in summer after its bath in the waters of Okeanos—even such a fire did she kindle upon his head and shoulders as she bade him speed into the thickest hurly-burly of the fight. (Iliad 5.1–8, adapted from Sourcebook)

menos [μένος] ‘power, life-force, activation’ (divinely infused into cosmic forces, like fire and wind, or into heroes); a partial synonym of thūmos; a partial synonym of mēnis‘. As a reminder of those other words: thūmos is defined as ‘heart, spirit’ (designates realm of consciousness, of rational and emotional functions); depending on context can be translated as either ‘mind’ (thinking) or ‘heart’ (feeling)’; and mēnis as ‘superhuman anger, cosmic sanction’.

{Chorus} That I should suffer [paskhein] this, alas! That I, who have ancient phrenes, should live beneath the earth, alas, bereft of tīmē and unclean! 840 I am breathing menos and all possible rage. Oh, alas, earth! What is coming over me, what anguish steals into my heart! Hear my heart [thūmos], mother night, 845 for the deceptions of the gods are hard to

fight, and they have nearly deprived me of my ancient tīmai. (Aeschylus Eumenides 832–847, Sourcebook)

Again, this force has emanated from a god. But doesn’t have to be a god who can put menos into people. In the midst of battle both Hector and Ajax make rousing speeches to their comrades:

… swarm round the ships and fight. [495] If any of you is struck by spear or sword and loses his life, let him die; he dies with honor who dies fighting for his country; and he will leave his wife and children safe behind him, with his house and allotment unplundered if only the Achaeans can be driven back to their own land, they and their ships.” [500] With these words he put life [menos] and spirit [thūmos] into them all.

‘I wanted to go represent myself, and the way I could do that was on the football field. That’s what I’m all about. I’m going to show you guys what I’ve always shown you’

‘Football has been that meditative place for me in my life. It’s where I can control the outcome. It’s a very comforting place. Surrounded by my friends doing what we love to do. Part of it is nourishing your soul in a way. It is the one place I can go to be myself and be my own person.’

‘It’s one thing to analyze data and put it togther; it’s another thing to apply it.’

‘You create a hypothesis, and then you go test it out. When you finally go up against competition, you’re faced with realities. It’s not what you thought or hoped you would be, it’s where you’re at.’

‘My connection with them is through joy and love… not through insults. That’s not how I lead.’

‘No one knows. Believe in yourself. Believe in your teammates. Believe in your process.’

‘And thats where the opportunity lies. People want to believe there is going to be another opportunity so they don’t have to do the hard work. Because if you think that you’re going to get all these shots, you’ll pace yourself. And why do you pace yourself? Because you don’t have the ability to push to your maximum effort. And that’s hard for a lot of people. Because we’ve pushed. And if you don’t have strong character? You won’t make it. Because you’re around a lot of other high achievers. And you’ll get weeded out. And then you’ll recognize in yourself that you’re not capable, then you’ll lose confidence. So you want to go to a place that’s easier for you, more comfortable for you.’

Tom Brady
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the freedom of movement as in a dancing

in physical terms right leverage achieves right result - this is entirely situational as in the empty-physical-circumstance in which the will is exercised as in a becoming, manifestation, or embodiment.

at each and every moment i am prepared to submerge ‘myself’ in the fires of the will and emerge entirely remade or ‘ulterior’ - why is this? because i am the will. for rather, it is not ‘the will to power’, but rather the power (attributed) to the will as in an inverse proposition of leveraging ‘material’ (ie past, dead) circumstances, situations, conditions, unto and as THE PRESENT MOMENT. as in the becoming- manifestation of the will as in a now-embodiment-alignment of the fundamental creative life force energy manifest in and as a movement, a direct action through which ‘force’ and other such ‘physical principles’ are the ‘phenomena observed’ but veils and disguises of this essential willing principal(-ity). thus, the kingdom of/on earth is always already the kingdom of god and always already ‘perfect’ in its perpetual self fulfillment. one need only exercise his will always, fully, without attachment or definition or categorization - REGARDLESS OF THE ‘APPARENT’ ‘CONDITIONS’ (ie the ‘appearance’ of the ‘existent world’ and ridiculous dialogues of being-meaning-seeing therein as all always already lies, or only partial truths, chinks in the cavern).

in this sense, you MUST practice philosophy in order to become a whole human being. otherwise, quite literally, you will have no idea who or what you actually are; thus, never truly become it. you will remain within the pseudo- ‘conditional’ states of sociality, culturality, and the conceptual realities you develop in light of those presumptions as false states of self identification, resulting in, quite literally, an unlived life or a life lived entirely in an illusion or dream state of presumed ‘existence’ or lack thereof.

in this sense, you cannot have true relationships with yourself and others but as in images, reflections, and mirrors of your false ground of self. these relationships will forevermore reflect your limit of self understanding; never truly achieve ground or being but as spectres in the imagined life of the mind projected within and without as in ‘self’ and ‘world’.

NOTES:

‘This is the ultimate feeling of being satisfied right here. When you look back on your career and you know that you had nothing else to give. Or when you look back on a season, or three or four years, and there’s nothing more that you could have done. And I guess that’s what that edger mentality did. That I can sit here and talk to you and be totally content about that period of time. Because I truly believe that there is nothing more that we could have done.’

Tedy Bruschi

‘Spirituality means a lot of different things to different people. For me, its your deepest purpose. I do want to know the whys of life. I wanna know why we’re here, where we’re going. Trying to find that deeper purpose… to live it through sports in a very authentic way makes so much sense to me… waking up and putting in the work, and miracles happening; all this magic that sports creates in the middle of it - I get to live that through sports.’ - Tom Brady

‘Surfing is a metaphor for life. As a beginner I just want to get in there and go out and paddle… you find yourself in a lot of whitewash… you’re wasting all your energy with nothing to accomplish. In order to be good at it you’ve got to go with it. You can’t fight the force of Mother Nature. You’ve got to find a rhythm with it.’ – Tom Brady

The truth is a lion; you don't have to defend it. Let it loose; it will defend itself. (adapted from Augustine of Hippo)

I LIVE A ONE POINTED FOCUS. EVERYTHING IS DEDICATED TOWARD, TO, AND AS AND IS THE EXERCISM OF THE WILL.

THIS IS TRUE STRENGTH: THIS IS THE BREATHING OF THE GODS.

I AM THE WILL.

I AM.

I.      It is not about anything other than primary
        exertion or exercism – because nothing else
        exists.

II.     Behind the ‘assumption’ or ‘belief’ of ‘anything
        else’ is the will.

III.    Therein, is the true nature of the being-
        organism-Being as in a manifestation of the
        comsic will.

IV.     The absolute purpose of the being is to embody
        themselves as in the manifestation of the cosmic
        will absolutely.

V.      In doing so, the being is fulfilling the cosmic will
        and as such is receiving the breath of the gods
        seamlessly, fluidly, as in a transmission of the
        elixir of life-force energy. As such, the being is
        Being alive; manifest(-ing) Creation Itself.

VI.     This primary exertion is a ‘tapping in-to’ the
        innate self-nature of the organism which is and
        as a node of Cosmic Being as in a cell, an arm,

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   a star, and so forth. For this organism to shine
   as in an accessing of being-Being-from-within,
   the organism must know itself at least in one part
   (the root nature of the organism driving toward
   and as and is itself in perpetuity/ad infinitum)
   and access this inner truth by way of right
   expression and right action (which can only be
   determined by the organism in a stripping of
   the dross of culturos-bios and accessing the
   primary will as in a death of desire and a
   returning to the drive-essence of the organismic
   nature as in a particular ‘form’ or
   ‘manifestation’ of Being); furthermore, as a
   metacognition, the source, essence, and nature
   of Being itself in relation to the organismic
   being as in a priori-form-of-itself, or its ‘home’
   or ‘essential nature, state, basis’ from which it
   ‘springs’ or is ‘projected’ into the journey of self
   fulfillment which is nothing more than accessing
   and becoming a perpetual state of communion
   with higher Being proper as in an alignment
   with its own, true, inner nature.

VII. And, what it is in life is learning how to access and live in accord and alignment with this perennial truth of the ‘organismic’-being while simultaneously confronting and acknowledging and navigating as in discernment the ‘trials’ of culturos-bios (as in Hercules or Odysseus) – ‘trials’ which are the various different temptations to ‘stray from the path’, or otherwise begin to ‘live’ a ‘life’ that is not your own, or that is an image of desire – or an image that is otherwise projected as in that which one is told to desire, told to obey, told to believe, told to accept. If one accepts these images as ‘life’, one becomes entraptured, or illused by and thus ‘under the spell’ or cast by ‘what one is not’ and this becomes one’s ‘life’ as in a ‘going

                    128

    through the motions’, or a false authority – a
    diction from without.

VIII. This is the death in life as in the institution of ‘life’ for life; the beginning of ‘the everyday’ as a tyranny of mass self deception instituted in and as a suppression of life force energy in order to maintain and institute a cultural-social reality which is a priori predetermined by a set, or a ceiling, of laws, regulations, presumptions, names, definitions, institutions, et al.

IX. For it is that the real life is lived in the total abolition of all thought-forms and ‘life’-forms as in the direct communion and connection with as in, ultimately, the ‘dissolution’ of the organismic into and as the alignment with as in the speaking-of-the-will through, with, and as the living-embodiment of Being itself.

X. There is no ‘affect’ in true relationship with life. All actions are perfectly expressed and perfectly known as in embodied and breathed as in a breathing, or as in a seamless motion which cannot possibly conceive of a ‘forced’ motion, movement, or behavior. In this sense, what is desired – in the most explicit sense of the word – is what is driven and is driving. In such an existence, the very concept of ‘desire’ is not possible to exist – as it is a secondary teleology. The life-force energy is so innately expressed in as and through the organism that life is super- organic – or lived entirely through a higher power or empowerment in such a sense that the organism (as a secondary teleology) and desire (as a secondary teleology) really do not exist. Only Being (as a primary SOURCE of menos, or life force energy or that which is willing all things) exists as in that which is driving without object, objection, or objectification. In this sense, there

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           can be no abject, abjection, or abjectification.
           Such a life is like an arrow in the night – an
           arrow never shot from a bow and never subject
           to gravity. It exceeds the ‘laws’ of ‘nature’ as in
           a ‘miracle’, or that which is always already
           perfectly sealed within and as itself as the
           Cosmic Order as a commandment given to
           itself as in the code of the organism beneath
           even the biological and cultural assertions of
           ‘code’. It is the true nature of the organism as in
           the innate (given) gift to express itself as Primary
           Being as The Will Itself. Thus, it is a ‘gift’ that is
           returned to and through itself as in the drive as
           in Itself. It does not go anywhere or do anything
           but within itself, as itself, as a fire-living, fire-
           breathing, fire-being.

 XI.       Thus it immolates into itself perpetually in
           access to its true nature and power; cannot be
           stopped, cannot be held, cannot be breached
           with all of the weapons in the world. This is the
           true force of The Will given to and through
           itself by way of self realization, self knowledge,
           self understanding. May it be thus.

So we may understand sin in this way: in David’s lusting after Bathsheba – he strayed from his path and, knowing that he had done thus, attempted to conceal his misdeed – and in doing so, to justify it to ‘himself’. For he could not do this, as it was always within the sight and vision of God. At all times, the path is present – but we may go to great lengths to deceive ourselves that it is not thus; furthermore, be so blinded to its existence by our culturos-bios that we begin to believe that such a path does not even exist. Instead, all we observe are (that which we perceive to be) our ‘desires’ and our ‘dreams’ of life. Thus, we do not live but in endless enthrallments of projection: moments of light and of moments of shadow. In breaking our projections of our accepted (as also even denied) beliefs, impulses, and notions of ‘the truth’, our truth becomes ever more clear to us; this is our glorious path.

THE ‘COMPETITIVE’ BEING-AT-PLAY WITH ONESELF

The time is out of joint… That I was ever-born to set it right’ – (Adapted from Hamlet)

‘Seeing everything is imagination, knowing the Self as timelessly free, the sage lives as a child.’ – Ashtavakra Gita

The universe is seeking to gain ‘knowledge’ as in increased space/mass as incorporation. As such, the universe itself is a sort of ‘conquistador’ or ‘agonist’ in its very typology that it is necessarily ‘making room for more of itself’ as in a ‘becoming-more-of-itself’.

It is always ‘out-orbiting’ or ‘out-competing’ itself in that it is moving in a spiral that is in an access and excess-of itself as in a penetrating, a drilling, through as-yet-being-as-a- matter.

It is this movement which is productive of new states of consciousness; at the apocalyptic meeting place of all orbiting as in alignment or as in a collision or supreme tension of the orbiting or wandering bodies as in a confrontation, conflict, or physical struggle as in a ‘conjunction’, there is a new birth or seeding from the kali- dark, or the destructive darkness which unveils the abyss or abgrund beneath the dancing of orbitudes; the revelation of the abgrund from and in which ‘a new face’ of the planetary state of universal consciousness emerges as in ‘the revelation of a new or otherwise ‘reborn’ cosmic being or deity’ as in yet another aspect or face of consciousness as in a type or achetype manifest not only in the cosmos but in the sphere of larger consciousness from and as and that which observes itself through the eyes of god: the witness, the observer.

You have a replication of this process in the chariot races of the colisseum; a literal reproduction in that, with Heraclitus, the universe is a stadium that witnesses and observes itself

on all fronts as in the wandering bodies which compose it; each reflecting a fractal or element or aspect of it as in a prismic network back into it and onto it as in ‘the eyes of god’ or the rays of the greater cosmic force manifest and on a tele-path or tele-phony back to it as in an ecstatic return from emanation to tell of it; to tell of its experience as ‘being-as-it-and-yet-differently’.

So it is that these wandering bodies are nodes of consciousness which retain entirely the breathing-whole of consciousness proper and yet are ‘forgotten’ and are ‘forgetting’ themselves to obtain ‘new information’ as in a synthetic process of being-a-part, as in an agon within itself through and being at which being propels itself into further infinite grounds which it comes to know as itself through and by way of the ‘grounding’ or the embodying of and as different ‘types’ as in aspects or elements at a particular or cellular level of and as the whole as in ‘bringing consciousness’ down and in to a microscopy, or examination of itself as in an autopsic state which is a reflection upon itself simultaneous to and with the expansion of itself: which is to say, the consciousness becomes embodied or enthroned as in a wandering body which comes to know itself as in the play of consciousness and as the play of consciousness at large: the microcosmic whole of the macrocosmic; through itself it comes to know or experience the cosmic being, the universal principles of creation and destruction; god as being itself.

Steps taken within Oneself as there is no where ‘else’ to and no ‘without’ (no possible ‘projection’ or ‘ulteriorly’) that when taken as an active inhabitance or embodiment or even ‘active imagination’ there is an expansion as in the ‘manifest’ self proper which is an expansion of the universal as in a dialectical redoubling back upon the self in otherwise ‘impossible’ conditions which is a self-overcoming, or a self- surmounting which is equivalent to the revelation which grows and knows the self in that it ‘steps into itself’ and ‘moves from within itself’ and thus actually inhabits and thus expands the self as in a self-possession or a self-willing.

Being in the face of ‘no other way’ or ‘no way else’ is also, in this sense, ‘no way out, no exit, no alternative, no ulteriority’, or the falling away of the veil of the ‘safety valve’ of ‘another’ - or the primary projection of ‘another day’, ‘another person’, ‘another lifetime’, ‘another moment’, or ‘another opportunity’. In this sense, we arrive at the statement: ‘seize the day for it is Oneself Embodied’ - or that the day arrives disguised as an anteriority but is in fact the very being faced with Oneself as in that which One must become as One Is [That]. It cannot be ‘taken out’ on another, or that there is another as a possible objective of incorporation or possession but that everything ‘faced’ within and as that day is an embodied symbology of the self as an immediate encounter with the dialectical contents of a redoubling back upon the self as in ‘already being within’ and ‘disguised as being ‘without’’; the work of self incorporation implicit in this process as in facing the ‘shadows’ of Oneself and coming to know them as Oneself as such.

Here, we return to the conjecture of the orbiting planets and the wandering bodies in a dance of penetration as in and as Being the One who Witnesses them in their dance; the ‘race’ or ‘competition’ to their absolute absolution as in being that one point and one pointedness of observation itself; the return of their eyes as in angel-eyes to the eye(s) of God proper in that they reclaim their divine status as in a leveling of the competition - or a return in which their agon is permanently abolished as in a one pointedness, a collision of forces which is an obliteration or a primordial return (or Edenic return) in that they achieve a final singularity in that their dance or orbit or competition of the shades of day and night become a one pointedness as in Being; that their resolve as in ‘Becoming’, or Being-In-Competition is a pure affect; in that the secondary nature as in ‘Becoming’ of the universe is as an aesthetic of competition in which it further becomes itself as in a ‘knowing’ of this - the primary nature of the universe as in a ‘Being’ - or that it is observed by the spectator (as in the eyes of God) as in a process-based

movement of Becoming; that in these principles of competition as in the ‘children of God’ at play and at ‘work’ as in Becoming and fulfilling their principles as ‘rays’ or ‘different aspects or elements’ of the cosmic race of conjunctions and separations - indeed fulfill the universal imperative as in a wholeness and fullness of Being as in manifest ‘shades’ of Becoming - as in the whole moon, the half moon, the new moon, and the spectral spheres of relationship(s) in and between these phrasal relationships as in a dance of multiplicities and complexities - in that each wandering body makes, in accord, a sphere of relationship which simultaneously constitutes itself and the other and the universal at large: one that is in a state of inner conflict and tension, shadow and shade and light as in a movement from partial to fulfillment in various different states and dimensions of aesthetic contact and physical relationship as in a gravity and a gravitation (the moon in relationship to Saturn, the moon in relationship to Earth; the human being in relation to the asteroid Pallas Athena, and so forth). Within and as these multiple phrasal relationships as in a series of networkings (as in ‘new moons’, ‘full moons’, and half moons, and so forth) - the mutuality of these wandering bodies is perpetually renewed and encountering themselves as in Oneself - or as in the relationship of pseudo-difference (as in ‘planets’ within the womb of Being), all of which, as in a primary symbology, tell them of themselves as in a language of Being Within Itself - which is writ large on the walls of all things and no things as the voice which is of and as and speaking that One Word: ‘Oneness’, as in Being.

As such, the Becoming of Being could not be possible without a vast variety and array of ‘linguistic devices’ within and as the language of Being (as in a speaking-now) in that these linguistic devices are representative of different fractal densities, weights, and frequencies – in and at which the diversity of Being becomes and is and as a series of physical interactions and relationships which are a perpetual revelation of the larger system at work involving these masses and densities as in pendulums and orbits in different spheres of contact and connection with one another which

propels and impels them forward on their specific inner mission of their specific planetary ‘weight’ which, in turn, is the accomplishment of their specific journey or destined path as in the universal expansion of itself through and as ‘the cosmos’ at large. This, what we observe as ‘the laws of physical reality’, is the achieving of a larger purpose of universe-self-expansion by way of physical ‘devices’ as in the various embodiments, limbs, and organs of the cosmic Being-body at large – as in that which digests itself as in a self-knowledge to power and empower and stoke the fires of Being-at-large as in a furnace of self-competition in which it outlasts itself to expand itself in order to become more itself.

ON JOB AND ABRAHAM: THE TRIALS GIVEN TO GREAT MEN AS GIFTS OF TRANSCENDENCE

the tests are evolutionary. as with abraham, job is commanded to leap. he is commanded into the absolute and utmost faith which comes with a kind of hypermoral transgression - or one that is, in all senses, a breach of any sort of a priori established code of conduct or 'righteous life'; in doing so, job and abraham grow in ways and sight in the experience of the living depth of god as teachers, shepherds; experiencers of such depths of life so that it is their lived truth of that experience that is recorded and exemplary of the capacity of man to undergo great and substantial trials and to survive such trials as living embodiments of the faith; that they live these trials with the eyes of god so that god might know of them for himself; that in these agonies and ecstasies they are immanently united with god in such a way as that very few other men would dare undergo or undertake such trials. it is their strength that avails them of these experiences - which is to say they undergo them because they are able to bear their weight. you might say that the tests are 'initiary', in that they bring these men ever more and ever deeper into the kingdom of god as in a breadth and depth of living - and in that they are evolutionary is that they strip or burn away the dross of the moral, social, and biological 'qualms' these men might have had prior to living a truer and deeper life as in being on the cross of spirit and flesh immanently. they are stripped away of the conceptual reality, and availed not only a glimpse but a lived experience of the agonies and the ecstasies of living. this, of course, is the gift bestowed upon man; all men who are ready and willing to give themselves and their 'reason' up entirely for a true, living, embodied vision of the lord as a life which 'overtakes' them, or a life which becomes them in the death and resurrection of 'themselves' as entirely renewed by these transformative, hadic experiences of god's might. it is in this sense that abraham and job are simultaneously the strongest and most courageous of us, and the meekest of us - in that their strength is this and only this: the submission to god's will alone.

JOB, MAN’S DIALECTICAL REDOUBLING IN THE FACE OF THE COSMOS; THE FREE WILL OF OBSERVATION

‘I know that thou canst do all things and that no purpose of thine can be thwarted… but now mine eye sees thee.’ - Job

So we have discussed that the universal apparent is like a lever, or a series of physical apparati at which a switch can be flipped or a power or force can be leveraged by a mass-of body in order to influence another mass or in order to establish a sphere or influence like gravity or intimidation; that Job observes these power games of God as a leveling and a casting low of his own will and self and that Job is defeated by God physically, as is Jacob on the mount but that Job observes God’s behavior and begins to understand what ‘God’ is; in this sense in a dialectical redoubling back upon himself as a child of God he gains insight into the inner mechanism of existence and may choose to not only bear it, but transcend it in his refusal to become Leviathan- natured:

‘‘Without knowing it or wanting it, a mortal man is raised by his moral behavior above the stars in heaven, from which position of advantage, he can behold the back of Yahweh, the abysmal world of shards… Before he had known Yahweh by the hearing of the ear, but now he has gotten a taste of his reality. Formerly he was naive; dreaming perhaps of a ‘good god’, a benevolent ruler, a just judge, that a covenant was a legal matter. A god that would have some recognition of ethical values. He has discovered that Yahweh is not human, but in some respects less than human. He is what he says of the Leviathan, the crocodile.”

(From Jung’s Answer to Job)

In Job’s dialectical redoubling, or realization of the God essence of ‘Nature’ – he observes the cosmic motion, motor, and movement which propels and impels all things which he stands directly facing as in a confrontation with and of; in

which God attempts to jar him, dislocate him, dissuade him, or otherwise compel him to behave otherwise – as to be broken of and from the self in and at which he was made as and in the image of God Himself. For it is this very self which is born as ‘Job’ that holds a great gravity and thus this self of Job is tested by God as in he being a child of God who God tests even in the face of no evidence to the contrary – as Job is pushed to his limits to transcend God and thus create a new power in God – as one of Self Realization through the eyes of Job as the eyes of Job without a ‘falling’ or fallenness into his lower nature. For Job does what Jacob, in a simplistic sense does not – that he ‘defeats’ God as in transcendence of the current universal conjecture or ‘version’ of God as self-unconscious as in creating himself as the one who is conscious of God and God’s ways – that he witnesses and endures the trials of God and in doing so ‘from which position of advantage he can behold the back of Yahweh’ (Jung). Therein, what Jung is saying is that Job beholds the side, or dark of Yahweh which stands equal to and opposed to his prior naïve vision of God as an unveiling or uncovering of God’s omnipotent capacity for ‘wickedness’; in this sense he observes the full spectrum of behavior of which God is capable even as God, for all his might and raging in the text, seems as though he is not capable of witnessing in and as himself. It is in this way that Job’s endurance is an evolutionary development that not only transforms him but transform’s God’s conception of him as in and being as Himself – in that Job is the man who becomes conscious of the whole of God’s ways, the conscious and the unconscious:

‘Yahweh projects a skeptic’s face onto Job because it is his own; gazes on him with an uncanny and critical eye. He is afraid of it, for only in face of something frightening does one let off a cannonade of references about one’s own invincibility and power.’ – Jung

Job becomes Yahweh’s agonist, or antagonist, in the sense that he is drawn into a battle with God, one he cannot win on pure physical terms and precepts: for it is clear that God

holds the leverage of all planets and Nature as in a divine motion which holds a great many powers, forces, and leverages over a single human body. He stands before the whole of Nature and witnesses its might and wrath and even as he is overtaken by it physically, spiritually he remains entirely intact with and within and as himself; furthermore, does not turn his face or a blind eye to the raging of God. In his witnessing of this battle of light and shadow within and as the very Nature of God as in his bet with Satan, he sees himself as ‘projected from without of God’ and lost of his very humanity to God in a subject-object game in which Job is ruthlessly manipulated to prove a point of God’s might, power, and dominion. It seems as though Job is merely a toy – but for his true inner self which remains even as God strips all power apparatuses from him and proves Himself ‘superior’ in a game of might – a game which Job by way of process in his encounter with God recognizes – for he sees the face of God and experiences God’s wrath and strength and ways in such a manner as that they, too, alter himself to the core, and his very notions and preconceptions of life as in ‘conceptual realities’ or ‘learnedness’ or ‘notions without the depth of experience’ which his encounter with God affords him as in a gift of the experiencing of the breadth, depth, and whole of life – in both the benevolence and malevolence of which Nature is capable:

‘I know that thou canst do all things and that no purpose of thine can be thwarted… but now mine eye sees thee.’ - Job

And in this sense Job is gifted with a higher vision, a vision of God which by way of this dialectical redoubling is higher than God and thus extends God ever deeper into and as Himself as in a very communion with and through Job as the eyes of God as in a vision which makes God conscious through, by way of, and as Job; that in this sense that God witnesses David’s attempt to cover up his sin with Bathsheba, conversely Job witnesses God’s attempt to prove him as a toy or an object in his self doubting confrontation with Satan (or his shadow, or his ‘back’) wherein the Leviathan of his existence and world is proved in the very

action and counteraction as in a world of animal physics, animal nature; brute power, might, force, and overcoming of which God levies ‘against’ Job as a proving of the might of his world – a might which, as Job observes, includes no ‘right’ but the ‘divine right of kings’, or the ‘rule of the mighty’. So that it is that Job’s eyes are cast up into a higher realm of vision in observing this, God’s Leviathan nature at work in a fearful projection of Satan’s face onto Job – the very face which dares to meet him and observe him and thus better come to know him in ways that he cannot hope to know himself without a dialectical redoubling back into and upon Job as in ‘the one who sees God’s ways’, or that in being in relationship to and with God (if such an encounter can even be called ‘a relationship’), Job is able to observe that which God ‘makes conscious’ (as in attempts to assert as in and of ‘himself’ as a conjecture of his power, might, and ability), and that which God attempts to relegate ‘to the unconscious’ (as in attempts to repress or distort or hide aspects of himself which are not included in the ‘himself’ conjecture, such as doubt in the face of Satan or ‘fear of the lion toward the mouse’ (Jung)) – and in these observations come to better know God as in a made-consciousness of itself through the birth of Job as a child of God and through the birth of Job through the trials of God. For it is in these agonistic trials that not only is Job advanced as in an experience of facing the primary and animal nature of God as in a wrath and will to power which knows no (egoic) bounds, but is God advanced through and by way of Job as a making-consciousness-of-Himself as the eyes of God directed back unflinchingly to and through God as in a proclamation: ‘that I am you and your child and that I may witness you and know of you in ways that you tremble to even know of yourself’.

‘Man… is set up as a judge over God himself.’ – Jung

‘The unconscious mind of man sees correctly even when conscious reason is blind and impotent. The drama has been consummated for all eternity: Yahweh’s dual nature

has been revealed, and somebody or something has seen and registered this fact...’ – Jung

‘This is I, the creator of all the ungovernable, ruthless forces of Nature, which are not subject to any ethical laws. I, too, am an amoral force of Nature, a purely phenomenal personality that cannot see its own back’ – Answer to Job

For Job is of course inseparable from God within and as the powers of Nature manifest as Himself; there is no outside of God possible – but it is this dialectical redoubling of God in that Job is ‘situated’, or ‘positioned’ outside of God for and as the purposes of God’s tests (‘Job is no more than an outward occasion for an inward process of dialectic in God’ – Jung) that there is a simultaneous realization in Job’s endurance of witnessing: that Job is inseparable from and as God; that Job, ultimately, is tasked with witnessing the wholly Nature of God and to be as and in a position of judgement as a transformer or transformative agent of God through which God flows and as which God sees Himself. And this is the trials of Job – that he is entirely obliterated of ‘himself’ as in his former naivete and conceptions and notions of ‘God’ and in this annihilation of ‘his former self’ he is reborn in true dialectical relation to and with and as God as in an experience of God which simultaneously proves and proofs himself and God (as Oneself) through a revelatory conflict or agon which reveals God and repeals ‘Job’ as a role, character, or conceptual reality, figure, or ‘self’. It is in this way and by way of this process that Job becomes not only Self aware but full of Wisdom in that his encounter with God and his refusal to conjecture an illusion or to turn away from God but a steadfast observation of God and witnessing of God’s acts reveals to him the inner reality and Nature of himself, his world, and his God. Thus, even the story of Job is itself a paradox and misnomer: that it is an all too real experience of God through the living trials of Job which transforms him from ‘life’ into living as he surmounts God and gazes upon the back of the dual Leviathan – not the presumption of the ‘sole face’ of God as a smiling king in heaven, but the realization of an equally

and ‘opposite’ wrathful God who storms the gates of Job’s life and sweeps him out into a psychic sea of tribulation – where he is stripped of the clothing of his life and bared in his essence as in his soul in front of the lord.

And that he witnesses the wholeness of God and does not turn away is that he fulfills his divine purpose; becomes a creator himself, mover of heaven and earth. For the heavens and the earth turn – but the will of man is capable of that one pointedness of which is his transcendental will, nature, and pregnant possibility as in the coming of the higher man – the man who is willed from within and the man of faith who, with Thoreau:

I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear; nor did I wish to practice resignation, unless it was quite necessary. I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. — Henry David Thoreau, Walden.

And it is this account which utterly transforms the universal as in a metacognition of the Nature of God. And man does it because he loves God as he loves himself; that God asks it of man: as he loves man as he loves Himself. The man who is gifted with such trials is gifted them because he is capable of bearing the brunt of their weight and force; that the sheer psychic force and spiritual power of will is equal and ready to meet God and to do battle with Him in order to truly know, which is to say to push himself and God to their limits – and from these limits to achieve, by way of experience and the agonistic snow-capped peaks and ecstasies – true knowledge of His will, order, breadths, and depths – and to return to the village with this knowledge and share it with

the people; to return to his heart and hearth and reflect upon it and know it for himself; for God to know it through the very eyes of his chosen men – men who are chosen because they deign to meet God in every manner, matter, and situation – that they see God everywhere and wish to see and know God ever-better, ever-more-clearly – and in this one pointed focus and desire – come into communion with him in the full sight and sphere of his malevolence and benevolence; to bear the brunt of the conflict and joy and friction, tension, and force with Him to such an extent as to be obliterated, to cease to know themselves, and to even be cast evermore into the fire and to emerge entirely different, unrecognizable; changed in and by way of their encounters with God. It is in this sense that even in the face of the challenges and trials that they take on, they become ever- more-so friends and lovers of God; that they come ever- closer to the fire and hearth and essence of God in their eternal return and communion to and with Him; that with each encounter they seek to sharpen the steel of their inquiry and to hone their spiritual practice with him as in a matter of focus, attention, and communion of the faculties observation, discernment, and analysis. For this is how they come to know God – that they come to God with the fullness of themselves; that they engage with him at and upon his highest mount; that they return to themselves and re-group and flow with Nature (as in a rest or a hibernation) to regain their strength in order to come to Him once more.

For we see this process and order even in the cosmos: that the moon does not bear the full light of the sun and the light energy of the cosmos at large but for a full cycle – that she comes into darkness and slowly emerges out into the fullness of her reflectory light on each side of her body; that she does not once bear the full brunt of the illumination at all sides in that she is in a dance with the Earth which too takes on various shades and sides as in a contrast at all times as in a light and dark, a loading and unloading of the cosmic forces at work. For we do see this dance and exchange throughout the cosmos as in seasons of transmission, dominance, prominence, and recedence as in an agon in and at and

through which the various planetary bodies have their season of emergence into the consciousness at large and season of recedence into the unconsciousness at large as in a ‘leaping out’ and a ‘submergence within’, or as an unfolding or uncovering of new seeds which have germinated in the dark phase of the planetary expression into the light of the ‘sprouting’ or ‘fullness’ or ‘emergence’ of the expression therein. So it is that there is an energetic pulsing which is the gift of seasonal life as in a rhythm at which we might meet new challenges in different ways as in changed forms. We need only, as in the heights of our emergences as Job- like encounters, to allow ourselves to be stripped away entirely – so that we might be utterly reborn with and as our newfound knowledge of the nature of our relationship with God. This is how we come to know Nature as in Wisdom as in embodiment: metaphysical Self realization.

To see a World in a Grain of Sand. And a Heaven in a Wild Flower. Hold Infinity in the palm of your hand. And Eternity in an hour. – William Blake

NARCISSIST SUBJECT-PROPERTY ‘RELATIONS’: (YOU ARE) IT IS ‘MINE’

Capitalism as an infantile complex that is coercive insofar as that it is the ‘mass condition of consciousness’ - or rooted at and in a developmental stage of consciousness that is deeply regressive, reactive, and my-body-centric as in my-desire- centric as in my-pleasure-centric which is, necessarily, a phasal relationship of total ‘self’ regard (‘my survival’) in that ‘others’ do not exist but as commodities, fetishes, and totems and tokens for self-advantage, self-power, and self- ‘fulfillment’ - that this ‘self’ is the pleasure centre or the libidinal centre from which the ‘human economy’ proceeds.

In this sense, slavery and genocide are natural expulses of a social mechanism which is at large deranged as in so absolutely ‘self’ (ego) centered that it cannot conceive of ‘others’; furthermore, of the ecosystem of selves at large which is the very instrumental system (not only of human social governance but of nature itself) which moves life and is life itself. In this way, it is the ‘higher’ Self, or that which is not even within the vocabulary of the existent social state as in that of narcissistic subject-property ‘relations’ - or ‘I claim and take that which is ‘mine’ because of what it can do for me in an economic/social/political/status sense and discard or devalue or look down upon that which is ‘not-mine’, or that which I have cast out not only socially and politically but within and as a psychic state of separation wherein I have split ‘my-selves’ into an ‘accepted’ and ‘abjected’ duality of nature: my ego self and my ‘underworld’ self’.

The economy merely mutually affirms as in a reflection of this state of consciousness as in a dual-‘nature’ that is the very state of separation believed to be true to such an extent that it creates, equally, the spheres of the ‘human’ and the ‘non-human’ as that which is ‘living’ and ‘deserves to live’ and that which is ‘not-living’ and ‘deserves to die’.

This is to say that what we are dealing with is not a ‘great evil’ as Dostoevsky once suggested but a current psychic condition of ‘humanity’ as in a psychic fragmentation which might be called a ‘shattering’ of the mirror, or a psychic existence which is little more than a mass congregation of very psychically young ‘children, adults, and all ages’ ‘individuals’ who are in fact very far from any sort of meaningful psychic individuation as in becoming an individual within and as a node in the ecosystem of that- which-they-are, Consciousness – and who are instead ‘operated’ as in ‘possessed-from-within’ by psychic complexes they are both unaware of and without the resources necessary to overcome. In this sense, the ‘state of humanity’ is one that is utterly unequipped as in initiation rituals, updated and global depth psyche study, and a locus in and on ‘self knowledge’ as in the evolution of consciousness – and rather one that is dictated, as it were, as from within – the obsession with surfaces, the use of objects, the possession of objects, and the status symbols therein as in celebrity, wealth, ‘power’, and so forth.

The few that have engaged this self knowledge not only ‘intellectually’ but as in embodied practice of consciousness growth, development, reflexivity, and (as Kierkegaard puts it) a ‘dialectical redoubling’ as in a conversation with God or the Higher Self as in a wisdom practice – are not some sort of mystical evolution of mankind, but rather his natural progression and thus existent for several thousand years as in and on the leading edge of mankind’s consciousness – one that has barely shifted as in a tectonics of ‘the world’ which has exponentially ‘progressed’ as in the creation of nations, burgeoning virtual and digital technologies, weaponry, et al. For it is that man has availed himself of everything and every preoccupation to avoid that very silence and going within as in a meditation of and upon self which would be his psychic evolution – without which his physical and ‘world’ ‘evolutions’ are utterly meaningless and expunged by his own meanness and inability to synthesize himself with that which he is ‘without’, his disjected, his ‘other’, his shunned and under-‘world’.

For as the state currently exists, he is mutually discouraged in and at all fronts from engaging in this activity and practice for the creation of near-infinitely availed distractions, mechanisms, screens, projections, and layers of world-building that themselves are languages, lexicons, categories, and consciousness-city-centres in which man can become instantly lost; immediately dissociated from his environs and enveloped entirely in the use and abuse of his senses to achieve various different states of emotion and pleasure. Therein, he is stimulated on an endless loop and provided with an endless amount of and choices of stimuli and human beings (labor, sex, entertainment) – in which he may go from one to the next with a seamlessness wherein there is no ‘gap’ or ‘breath’ or pause or ‘suspension’ in which he is forced into a position of self-reflection, or digestion of experience. That he is in a hyper-experiencing state is to say that he is experiencing stimuli at so many different fronts that he never truly enters into any of them or exits any of them but as and in a life of profusion and not- even touching or ‘entering’ surfaces which he is entranced by, distracted by, then moved on from by the next ‘shiny object’.

We can see from the above that this is a deeply childish atmosphere in the exact sense that there is no depth, only the surface or the veil to be consumed – a consumption which provides no nutriment and thus requires no real digestion. Such a state could be considered akin to simple sugar – one that rapidly spikes the bodily-system and provides significant stimulation and yet is of no substance beyond the carbohydrate in its simplest form. To enter into a cycle of the perpetual and singular consumption of simple sugars is to enter into an addictive cycle from which the exit becomes increasingly difficult – as the craving becomes stronger and stronger by way of the peaks and valleys of stimulation and depression therein in the consumption, brief high, and following deep lows. So that this is an emotional experience of ‘life’ as in a psychic state of shallowness, screens, and surfaces as in cities that have become

playgrounds, internet useage which has become so profuse that it occupies the entirety of the waking hours, and a state of being enamoured with (by way of the profusion of these screens, literal and figurative) increasing layers and devices of ‘illusion creation’ (conceptual devices: ‘human’, ‘economic’, ‘political’, ‘technological’, ‘social’, ‘cultural’) all of which are Maya-devices, or ‘overlaid’ as screens atop the Literal Living Energetic Reality, or the Essential Spiritual State of Energetics as in The Being-Becoming detailed both by Abhinavagupta and the Quantum Theorists.

This ignorance of the essential state and the profusion of immersion in these ‘non-ordinary states of consciousness’ (to laughingly use the term by Grof) is the oblivion of the truly human as in an immanent relationship with and as Spiritude; the replacement of this relationship by the shallows of mediated existences as in ‘the human’, the spheres and spectres of ‘the world and world-building’ wherein man never truly meets himself or anyone or anything else as in the Spiritude Essence of Being, but rather the names, definitions, social statuses, use-value, objectifications, and economies overlaid atop the Ultimate Reality as in the ‘world of human beings’. It is in this sense that so many of us are lost to ourselves and eachother as in the ability to have true relationship as in with the Spiritude within and as ourselves and thus the ability to cultivate such depth of relationship with all things, including one another.

So we see in our everyday ‘reality’ – social relationships as in friendships and romantic relationships that are predicated (at their root, despite what so many would say otherwise) on use value, status accumulation, wealth accumulation, control, possession, manipulation, and power dynamics which never actually become relationship as in a mutual acknowledgement and living as Ecosystem Self but rather remain entirely ensconced in as in a ‘possession’ of the animal-survival self – one that at any given moment will ‘advance’ itself by whatever means necessary; ‘discard’ others and ‘resources’ (the Earth) at will in order to accomplish its inner logic. And to be sure, it is those who

outwardly decry such behavior as in the ‘anticapitalists’ and ‘socialists’ who are most like this – for they would not have it ‘in the world’, but they would have it in their own most personal and intimate relationships – as they have projected it ’without’ themselves; thus, it is their outward protests which excuse their inward behavior.

For there is no use of giving this condition a pathology, nor to put it within a hierarchy of being/meaning/consciousness progression. We must observe it clearly and concretely as being what it is; furthermore, to understand that we cannot control that which is not ‘our’ consciousness, or the pathways of growth and dialectical redoubling which is our life experience. And I must say that I took some time to become aware of this as I looked so long inward; that when I ‘emerged’ I looked outward and saw that my peers had not once begun to look within; rather that their entire worlds had become so exponentially outwardly immersed that they did not even see each other or see that there was a Self to know or return to – that they lived for so long in the world that they became the world and did not know ‘a way back’, or that there was no inner life to speak of.

And this is our danger: that we do not truly live and become enraptured by the illusions of which we are availed by the experience of ‘being in a body’ and ‘living within a culture’ – both of which, being illusions as in temporary states of consciousness, are like the isles at which Odysseus stops and is so tempted to stay by what they avail him and promise us: sexual desire, fulfillment of the senses, escape, and so forth. Here, and so often, I evoke Odysseus as to say – this is our path as human beings and we do take it, if we are lucky, alone with a few companions who are undergoing a similar movement. I was lucky to have such a family, even as I faced a world which showed me its face: that being humans were mere ‘stories’, ‘objects’, ‘characters’, or ‘roles’ in each individual ego-development – tools, instruments, and resources. That they did not even have a rising above the animal; that they could not find it; that they even gloried in

the exercism of the animal over others; the will to power and the trappings of control, manipulation, and possession. That they loved their own exile and libidinal exorcism; that this to them was ‘life’ and ‘success’. This was why they could not find it: because they loved and lusted for power and did not once step away from power and question it; that they needed it to deify and reify the collapsing walls of their ego- selves. For those who do not lay down the clothes of the world will not commune with that which is not of this world. I walked away from them – never to return.

I WILL NEVER BE AND AM NOT CONTRACTUALLY BOUND TO ANYONE OR ANYTHING FOR ANY REASON AT ALL WHATSOEVER. I AM ETERNALLY FREE AND UNSHACKLED AT ALL TIMES.

I. The extent of romantic relationship is sexual friendship; the extent of friendship is (at least the pretense of) platonic romantic relationship. The contractual element is slavery; the presumed continuation of relationship as in the ‘contractual’ (implicit or explicit agreement for continuation of ‘previously agreed upon conditions’ as in the continued mutual imagination of ‘same’) - is the source of all of ‘the world’; furthermore, all of ‘the world slavery’ as in social contracts which continually (re-)structure ‘the world order’ as it were a series of ‘societies’, ‘organizations’, ‘families’; ‘in- groups and out-groups’ determined explicitly by perpetual mutual identification and reification of ‘self’ and ‘other’ in ‘relationship’ as in the conditional-contractual.

II. We create chains of meaning not because we are ‘intelligent’, but because we are not engaged enough in the actual process of living-breathing and in this space of ‘active ignorance’ we begin to ‘conceptualize’ ‘reality’. Henceforth proceeds ‘the contract’, or the meditating object/image/screen through which we attempt to organize ‘existence’ – which, here, is the stand-in for any conceptual reality proceeding from the inherent breathing-together of and as The Universe-al.

III. ‘PRIMARY DISSOCIATION’ - not living- breathing-Consciousness but ‘being living- breathed’ by the organism. Therein, there is no

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  consciousness of the universal order as a ‘living-
  from that place as a living-through-that-place’
  but merely the ‘lower’ animal order as in the
  operating from the libidinal brain as in being
  without reflective capacity, or ‘being’ entirely
  run by the ‘role’ of animal-nature. Therein, it
  knows nothing of itself and thus is possessed by
  itself as in ‘no exit’. This is to say: that the
  organism without explicit, embodied
  consciousness of itself as consciousness as a and
  the breathing-together of and as The Universe-al is,
  literally, ‘a hell of its own artifice-ial making’.

IV. We might call this sort of animal existence ‘the primary trauma of ‘being born’’. Therein: the expenditure of psychic energy or living or being possessed by/in ‘the past moment’ which is a shattering of the previous ego-trajectory and a haunting of the former as in the ghost of Hamlet’s murdered father. This haunting is simply (as in the esoteric symbology of Hamlet’s father’s ghost): the ‘past’-conditional which forms the structural and strictural roles and regulations and bounds of ‘the world’ and ‘the self’ as contractual entities conscripting life as living-life-force-energy to and under their libidinal directives as in a sort of historical control centre from which all libidinal tasks and directives are issued as in ‘the categorical’, ‘the everyday’, ‘the normal’, ‘the identified’, ‘the permissive’, ‘good and evil’, ‘right and wrong’, and so forth.

V. The fetish: the outlet for the desired object- desiring subject relationship.

VI. Everything that exists is a symbol of and for and as the birth and death of the universe, the rise and fall of the breath.

VII. To allow the sexual life force energy to flow freely is to allow the fetish to take whatever form it desires as in the moment-ous-moment- of-desiring.

VIII. Therein, the whole of life is an absoulutely free creation with sexual energy as in life-force- energy as in the imbuing of the primary life- force energy with value and meaning and purpose and drive into and as the ‘spirit into the flesh’, or the direction of the primary will into the secondary desiring for the manifestation of ‘the object’ or the ‘conditional’ ‘appearance’ of the ’material world’. Here, Michelangelo: ‘I saw the angel in the marble and carved until I set him free’. The body itself is and as a primary spiritual agency ‘manifesting’ itself to and through itself (Sprit Itself) as and in an axis of will(ing)(s).

IX. Philosophy has no obligation. It is the creation of the word which generates ‘the good feeling’ or the good will of love, or is itself the indication of the vibration which one wishes to create as in the manifestation of the will. in this sense, philosophy is the opening of a new set of possibilities by language as in a revelation of ‘the old set’ as in the old limit or former ‘reality’. it is necessarily, a ‘free spirit’, or a ‘free spirited-ness’ as in this moment this is the word that must be said in order to free the spirit from the artificial confines of ‘reality’, ‘the world’, ‘the structures and orders of the now-past’ as in an inauguration of the present moment ineffably and infinitely and indefinitely as in a liberation.

X. The (ongoing) willing of the (world) soul into form(s).

XI. Each ‘individual’ soul is the level from which ‘reality’ is observed as in aesthetic judgements of ‘truth’ ‘existence’ ‘beauty’ and ‘knowledge’. Therein is and as the diversity of experience of consciousness as a monad networking itself. At the base of each soul it knows for itself and embodies these aesthetic values as the adornment of the personhood like garments or clothing atop the pure light of the Spirit. This is the grounding or embodiment of Spirit as in the ‘ensouling’ of ‘the world’.

XII. Monad: a type that wraps another type and gives some form of quality to the underlying type. In addition to wrapping a type, monads define two functions: one to wrap a value in a monad, and another to compose together functions that output monads (these are known as monadic functions).

XIII. All that there is is ultimately presence in god. What are all of these images like vines you have wound around this core, this essence, to obscure it from itself? What are they? - they are versions and visions of ‘yourself’ as in projections of and from and as the primary source: the manifest, emergent life force energy itself as in rays of being - or as in the world soul manifest in the particular soul, the ‘i’ within the i.

XIV. The archetype is that through which the life force energy is focused to reach god as in a drive, a passion, a purpose, a one pointedness as in the self expression of the soul as unto a mirror or a pathway or a ray of god in emanation and ecstasy toward itself. This is to say - the expression of the archetype of the soul is that through which the self is god realized as in action. That it takes many forms as in ‘desires’ are and is and as the monadic nature of

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        the Spirit ‘manifest’ or ‘embodied’ or
        ensheathed’ in soul-centre-selves as in
        transformers of spirit or consciousness or as in
        archetype-symbol-bodies or types or letters of
        the Infinite Scripture.

XV.     The human type is an aesthetic decision in light
        of the operative reason of the state of
        consciousness therein as in relation to the ruling
        transcendental reason as in the Ultimate
        Reality. Therein, the human being acts itself
        out as in aesthetic gestures which betray it
        constantly as in appearances of itself. This is to
        say that the ‘human being’ always revelates
        itself as in an uncovering of that primary nature
        which lies before it in essence – the very
        Consciousness-Spiritude which composes man
        at his very core and in his boundlessness,
        connexes him beyond all conception of
        ‘extremity’ to the environs, Nature, and
        Universal Cosmic Order of Creation, Being,
        and Becoming as if in energetic tendrils or light-
        force-energy, source-energy, or electric
        currency as in pure living or the circulatory form of
        being alive which is the light body.

“Every beauty which is seen here by persons of perception resembles more than anything else that celestial source from which we all are come.” – Michelangelo

“All of his fluid strength, love, passion, desire had been poured into the nascent form . . . giving of its inner heat and substance and fluid form, until at last the sculptor and the marble had totally coalesced, so deeply penetrating and infusing each other that they had become one, marble and man and organic unity, each fulfilling the other in the greatest act of art and love known to the human species.” – Irving Stone, The Agony and the Ecstasy

XVI. The Universal Order as in a ‘music-speaking’ as in the voice or condition of the spirit in relation to itself (in placement, direction, orientation, and situation in time and space as and in and at the nexus of this presenting-momenting); thus ‘forms’ the aesthetic dimension as in the true cultural dimension in that it transcends all ‘forms’ and ‘types’ and speaks them into existence – it is music through and through music which culture gains its theophanic ‘body’ as in field of representation. This is to say: that it is the vibratory signature of the light-force-energy which at any ‘moment’ composes the situational ‘illusion’ of ‘being’ as in the flame or the light of the illusion of Consciousness itself (the ‘manifestation’ of ‘Maya’) that, in turn, ‘composes’ the ‘distinguished/differentiated’ forms, types, and archetypes of a diverse, ecosystem of ‘existence(s)’. It is in this way that all things are at one and at once in the Cosmic Light Body but, at another level of consciousness, differentiated by space, time, and ‘densities’.

XVII. ‘Universe harmonics’ - ‘different things’ making the same sound/affect on different mass-levels and in different mass-dynamics: the same friction or force-effect at different spheres of relation (planets, flowers, sand). This is how we, as ‘human beings’ identify and observe the principle of resonance as that which connexes the ‘higher’ and ‘lower’ spheres of re- Presentation as in microcosmos and macrocosmos.

XVIII. The use of masks by the shamans and healers and alchemists and magicians is also this: that the use of the mask is to direct consciousness toward transcendental unity as in a remembrance of the inherent magnetism of

consciousness toward ‘its opposite’, or the pole of its existence as in a non-existence or an abnegation which draws it back to Primary Source Light as in a ‘re-turning’ to practical unities as in an in-balancing of the energetic spectrums of light and life force which inherently exist within and as all life as a pseudo-polarity or dichotomy or duality toward magnetic reunification as in absorption or absolution in Pure Spiritude. Therein, ‘creation and destruction’, ‘man and woman’, ‘light and dark’, and so forth. The mask, then, is the remembrance of this primary, inherent, essential and essentially mutable state of First Consciousness, or Pure Spritude as in the Life Force Energetic which animates and ‘pseudo- distinguishes’ all things of and as in in their Source Body Proper – a theatre of effulgent ‘forms’.

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JOURNEYINGS

I see now that my time is up in the academic world… I look back at the essays included in these volumes from projects which felt so rigidly forced from my mouth and I laugh! I understand that going through the rigor mortis of the academy was necessary to reach out to greater heights of philosophical and creative freedom.

Some notes regarding the recent:

-- self other synthesis not giving up (will) power or life force energy in a false contract of ‘without’. love is within and absolutely free without control borders or rules. to love someone is to allow them to be themselves and to be loved is to be allowed to be yourself. --

‘The world’ is hauntings of belief. To give up belief is to ‘give up the ghost’, or to give up the primary conception of ‘the world’ which has taken up residence within the organism physically, physiologically, and psychologically as in the ‘believed-to-be-true-behavior’; thus, the action one takes ‘unconsciously’ or ‘automatically’ because one believes he ‘must’. In this sense, automatic writing is a first and great step toward psychological and philosophical freedom of action as in the birth of the liberated self as in embodied and embodying Self.

Longfellow’s poem ‘Haunted Houses’, as well as the Southern Gothic literary tradition (especially Flannery O’Connor). The concept of ‘spiritual inhabitance’ as in dwellings of the earth.

In the Americas, in particular, the abjected history of slavery ‘re-embodied as in the spiritude of the present moment’, or the occult influence of that which is forcibly repressed finding ever greater emergence. See the visual representation of this phenomena in Mephisto’s occulting of the town in Murnau’s Faust.

That which is ‘forgotten’ is remembered in ‘the black’, which is to say remembered differently as in the ‘that- which-‘is-not’’. This ‘is-not’ is the haunting of the consciousness as in that which is there but is not-yet- emerged or not-yet-allowed to emerge. It is always already that this ‘is-not’ is, in a greater sense, an essential part of and holotropic component of The Self as in the always already essentially whole as in the entirety of Being beyond light and dark, right and wrong, and so forth.

The new relationship: a return to the ‘childhood’ of relating which is predicated upon a mutual desire to interact without contract - which is to say a desire that stands alone; a desire that stands without being held or contracted or categorized - which is to say that it is at once a friendship, a romance, and a sexual encounter. And that said relationship can occur at many different times, with many different people, at many different points of life. That this relationship is one that is predicated first upon a mutual witnessing of the humanity of oneself and thus the capacity to see the humanity of another; a togetherness of friendship which is the ability to understand that each is their own autonomous, sovereign being absolutely; not only the permissiveness but the encouragement of one and the other to follow their desires and inclinations and urges in the understanding that a sole human being could not possibly be burdened with the obligation to ‘fulfill’ another; at last atop that is the romantic and sexual ‘experimentation’, or the free play of desire and desires founded upon that which is truly the relationship - the realization of the mutuality of the humanness and the shared decision to support the independent growth and maturation of consciousness in the other, even if it means a ‘dispossession’, or a ‘loss’ of the other to one’s own intimate- forming life path. This is to say, a true situationism in action

the mutual willingness to come and go and love another to the best of one’s ability - a fearlessness and courage in love which requires one to be prepared to and allow and even encourage the loss of the other unto true self fulfillment.
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My love is so strong - it does not need structural definitions or predictable pathways to prop it up. It seeks the human and the soul in the human and to glory in the interconnectedness and divine difference of souls in and as spirit. As such, it needs no contract to express itself. It need only pure, free flowing expression.

Sexual friendship: the indulgence of the entirety of the whole of the human being as in a mutual witnessing that requires no binding, bondage, contract, or transaction. That the two meet is that they meet and allow each other to engage, interact, and disperse entirely of their own free will - in the acknowledgement that ‘one person’ could not and never fulfill the entirety of the vastness of one’s own life and desire. That each is merely one aspect of the universal whole; that the desire to experience the spectrum of relationship and interconnection is not only ‘okay’, but to be encouraged and fostered within the individual as in the true growth of love as in the love of the whole; loving the whole; the interrelation between many one-selves and many others as in Oneself.

"The Master sees things as they are, without trying to control them. She lets them go their own way, and resides at the center of the circle.” ~ Lao Tzu

Limited mentalities in regard to relationship are the birthing of the universal perspective - or the realization that one’s own relationship with ‘the other’ is one’s own relationship with oneself (as in the ego/shadow as in the self/other as in the subject/object as in ‘myself’ and ‘the world’); furthermore, one’s own relationship with Oneself as in the state of consciousness coming towards itself as in the holotropic Universal - or the realization of Oneself as all that ‘is’ and ‘is-not’ as in all that is as the state of consciousness that is in supreme revelation of itself as that which is ‘made manifest’ in and as ‘all things’ as their very innate and essential form as in the-thing-changing. That the human being comes to identify with and embody as in an

inner-standing the Transformer and Transformational Impulse and the Transforming Nature of all things as at root their and the Supreme Consciousness (or ultimate reality or essence of being as in the being-ness of being) - is the human being’s own Self Realization.

Everything at the core is a part of our own awakening. Everything is supporting my growth. Everything is an opportunity for healing… this doesn’t mean that everything is going to be ‘easy’ or ‘comfortable’. There is a teaching and a healing inherent in every experience… Jupiter corresponds to Nature and what is Natural. So any contrived beliefs or efforts to make things what they are not will never achieve any insight… nor is it about grasping for a belief system or a solution. At a certain point, we’ve let go of a ‘certain outcome’ - we’ve let go of our beliefs and our convictions - ‘this is how it has to end up’, ‘this is how it has to happen’. When we invest ultimate purpose and meaning in a belief, we are surrendering to it, we are giving our whole life to it. That could actually be a very scary experience. When you bring Jupiter in Pisces and Neptune, there can be massive disillusionment - where you thought things are and are going to be a certain way and they’re not. Or the path or the journey is a little more windy that you anticipated. To look at our beliefs and expectations; to draw upon the universal and timeless teachings and teachers as a way to help us deepen our healing towards unity. Only God’s plan for salvation will work. The practice is to think of situations and things that feel stressful and to see it in light of God’s plan - as unity, as healing. Where we’re holding positions of disunity or disharmony, to have the understanding that we are not perceiving accurately. - Ari Moshe Wolfe on Jupiter and Neptune in Pisces

Cosmic womb as house of becoming

I abide in the house of the universe and become ever more unified with the creative essence of the universe – because I AM THAT. Be at peace… speak the vibration of the infinite… AUM.

‘The planets’, as with all life, are an enlargened, enlivened, theatre of the archetypes. Their very Being (or ‘beingness’) at play are the gates to the Divine, to the Infinite, to the Immortal Changingness – or – the very Nature of Consciousness itself. They, themselves, represent archetypal forces, thrusts, or ‘gods’, which engage us, enthrall us, enrapture us, and even possess us – toward further understanding of ourselves as this very Immortal Changingness Itself – the dance of the archetypes occurring within us, as us; as in the planets and their dance, themselves.

CHTHONIC MAN

Nothing gets past the apollinian sun of perception except the truth. So that when the sun is occulted it is a revelation of the truth. Oedipus must answer the Sphinx’s riddle in metaphor and in doing so springboard himself from the Saturnian limit of ‘literal reality’ into the metaphorical stare of faith or the metacognitive leap which is the poetic movement into consciousness of consciousness, or the metaphysical teleology which revelates the hidden contents of the physical by way of observing them in relation across space and time as in the relativization of consciousness as being in relationship to Being. This metacognitive leap is the unification of Being with and through being by way of the principle of revelatory occultation which is the enlightenment of the Self in the occultation of the self - or the reception of the light of higher Being in and through the submitted or instrumented ‘lower’ being as in an emptying of the psycho-social-historico-somatic contents of the organismic to revelate the soul level contents of the organismic as in a light of spirit filling the bowl of the soul, or the chthonic contents of the organism as in being-at-root directly aligned with and illuminated and shining with the pure light of spiritude as clarifying force and agent without refractory or distortionary ‘contents’ of belief or perceived ‘lower selfhood of existence’ which is itself a lens. Therein the soul may be directly relevated as in the eye of god viewing immediately (without screen or projection) the chthonic whole self, or the soul unfragmented and undisturbed by the distortionary psychosocial contents of the time, paradigm, culture, belief systems, and so forth. This is what is known as the true alignment of the soul to creator and creation - or the illumination and emanation and manifestation of the pure and true nature of the being or the inner shining of the being as desired by Being itself - unobstructed, unadulterated, undisturbed by the various illusions and myths and narrative ‘truths’ of ‘the world’ as agents of enforcement, policing, and politicking of the ‘right and true way(s) of ‘being in the world’’. These missives of the soul, being chthonic, are often highly erotic, transgressive, and libidinally motivated as in residing close

to the quick of desire as in emergent from the organism’s drive to self itself.

Again, to gesture to the chthonic is to gesture to the raw, primordial libidinal nature - that which simultaneously composes ‘the animal’ and is beyond it as in before it, or a priori. This could be said to be the consumptive/consumed sexuality, or the libidinal link between and as and at the juncture between life and death, love and death, the erotic and the thanatonic.

That the individual desires ‘something’ is that the individual emerges from the womb or is projected from the womb of consciousness with, by, and as the violent desire (as separatived toward ‘unity) to be-come - or be returned or plunged back into the earth or fire or water of the primordial drive by way of a consummation or communion with the desired ‘thing’ or, even at root, the desiring-expulse itself. That it ‘emerges’ is to say it penetrates itself or comes up for air, or that it breathes and thus in this way and sense emerges into the discoursing world of the erotic and the thanatonic from the a priori primordial ground of the chthonic - that which it is, Being, before even ‘the animal’ or ‘the organism’ or ‘the human being’. It is this very primary violence which it is occult and occulted by; in this sense, it is in fear of (itself) as in the depths of this true chthonic-desiring nature which is at and in its very birth violent and a violation and a penetration into being - into a circle of consumption and being-consumed-by-itself or ‘a ring of fire’. Therein, such conceptual niceties as ‘love’ and ‘dignity’ and ‘justice’ are formulated as protective measures of the infantile consciousness to justify its own existence and avoid confrontation or facing of its own existence as ‘staring in the face of the primordial ‘evil’’, or the simple fact of its own emergence and submergence into the chthonic whole - which is entirely amoral, a-ethical, and a-conceptual as in raw desiring as in the essence of the thing without the chains of justifying meaning through and to which it calls itself to account - which is only a way of saying that it shames itself through the creation of a ‘higher’ reality in which the

chthonic is ‘nonexistent’ or ‘abnegated’ or ‘removed’ in favor of ‘the good’ ‘the right’ or ‘the light’. Such a conceptual reality is entirely devoid of ground [the chthonic], and as such is a fantasy, an abstraction, a (de- )void of life. The very ideal of ‘love’, in this sense, is the thanatonic personified; that the conceptuality of ‘heaven’ is itself the height of or highest form of the death drive in that the very humanity (the chthonic element, or the ‘evil’) is ‘driven’ out of ‘life’ by the high idealism which supposedly ‘cleanses’ humanity - but only cleanses it of itself. In this sense, the contemporary culture is entirely constituted and organized around the institution of death on earth, or the repression and elimination of the chthonic by way of ‘higher ideals’, social government, religion, automation, factory, discipline - and other such devices which function to demonize or submerge or harness to civilizational reproduction the chthonic as ‘the evil’ within the human which must be purged or otherwise demonized or vilified or criminalized or ‘put to work’… in order to prevent the revelation of the earthly condition or the mother which is in moral oblivion. Such a revelation is a revelation of Chaos; furthermore, the rising of the chthonic through the human- being-body as in the breaking of categorical chains of repression-suppression-symbol – or in that the erotic and thanatonic are actively embodied in equal parts as in a discoursing of desire through which all things are permissible; that the world is itself a stage for the actualization and free play of these desires; furthermore, that it exists explicitly and expressly for this theatre of consciousness making, breaking, and erotic exploration.

ON CHIRON

To the extent that man today knows of his own suffering or the suffering of others he knows the suffering of others to be his own; his own suffering to be the suffering of others. This is to say that he forevermore sees himself in and as the other; as the ‘dark world’ which he knows so little – even of his own friends, family, lovers.

So that he feels his own monstrous (great) suffering within him and seeks to shove off that stone or boulder and be reborn is to say: ‘how can man today bear such a tremendous burden of his agonies so that he does not break?’ And I answer that break he must; that to break is to break open and to reveal his inner contents; to be stripped of the mere surface of the skin of his world and to revelate the mass-of inner organs which pump blood to the vessel that is him and in and through the very cosmic heart of existence himself. That he is broken open to reveal Himself.

So that the man who goes ever deeper into the true heart and nature of suffering, unafraid of his own abolition or the abolition of his love and the world because he knows it is not him, which is to say the source of his love and inner seeing is not his flesh, not his name, not ‘his’, not any sort of possessed or garment that may be flung off in his search for the truth that is himself within himself – is that man who is afforded the revelation of the cosmic nature of suffering as that very apparatus which evolutes all things, all mankind and consciousness – the very form and term which is the ‘breaking out of the shell’, or the ‘shedding of the skin’, or the exchange of an old form for a new form, better suited for that which endures, that which remains, Consciousness Itself.

For each moment that man endures the fires of existence, the puragative fires of living, he revelates himself further, even as he grasps at the illusions, the separations, the dualisms, the desires, that fall away from his clutches and

revelate themselves as ghosts, shadows, apparitions. In this sense, he revelates ever more truly himself in that he is that which remains, or that which is untouched or unscathed by the purgative fires which burn away all that which cannot withstand their flame, the very fires of the cosmic drive or the cosmic engine of beingness – the very fires which are the transformer-drive-impellation-menos-heart-hearth of man himself as man himself as in his inner and utmost nature as in his essence as in the very cosmic essence of Being- Becoming-Itself. He is upon Jacob’s Ladder with the angels (consciousness made ‘manifest’, ‘split’, ‘or sent on a ‘mission’’) and he is fluxual in that he journeyes from heaven to hell and earth with new messages that are the transmissions of his becomings even has he becomes new- man, ur-man, other than that to man which cannot even be called ‘man’, in his journeyes he revelates and sees and beholmeds the cosmic essence and lives as it; he lives with nature and the seasons of his beating hearted life; in this way he creates and founds the very possibility of ‘humanness’ and ‘humanity’ emergent from the passions of the flesh which have left such fallen empires and desperate glories in their wake. In that he rises is that he rises up to himself as in a standing on his own two feet toward his inner nature and the embodiment of it as a ‘raising of consciousness’ toward itself as in the Source Energetic which impels him to and from life and the myriad different forms which he as consciousness has taken and takes: cat, earth, rock, lizard, early man, latter man, king, jester, asteroid, planet, lotus flower, and so forth.

Whosoever is born of God does not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.

NOTES ON ‘THE SEX DUNGEON TODAY’

The function of the sex dungeon as the chthonic underworld – this is to say it is where the deepest, inner ‘occult or hidden’ libidinal desires are given a platform to emerge, re-merge, sub-merge into expressive action, lived life. It is the ‘basement’ of the soul, wherein the libidinal- animal, or the carnal sexuality is ‘caged’ and ‘released’ from desire into drive.

Re: the above… de Sade and the implications of sadism in regards to revolutionary violence – that the works of de Sade are published in the time of the French Revolution against the aristocratic motto: "plaisir a tout prix": pleasure at any price. There is no mistaking the atmosphere in which de Sade writes toward self realization and libidinal- expression (despite one’s moral quarrels about him and his lived life) as one in which the ‘lid is being blown off’ of the way these dynamics are ‘enshrouded’ in a political system which engorges itself off of sexual desire, fulfillment of libidinal pleasure; enslavement of a working mass to fulfill its gross appetites. This is the realm of the ‘physical’, in which the practical libidinal as in manifestation or expression is either enacted and ‘freed’ or suppressed and ‘caged’.

The political theatre of sexuality and repression manifesting as ‘power dynamics’ – this (the ‘everyday’) is the stage upon which the soul is in chains or freed to commit such acts of hedonism and ‘self’ fulfillment as child enslavement, sexual enslavement and rape, destruction of earth, conquering, control, and so forth: as in direct accord with political power under the law of raw force, accumulation of wealth by any means necessary, and a world run by a select few who commit ‘crimes of passion’ (exploitation of life and earth) to accumulate mass amounts of wealth which are, in all practical regard for ‘nature’, highly unnatural.

Putin, Trump, Bolsonaro: the ‘false’ strongmen; the image of (im-)potent masculinity; the struggle for control over

‘empire’, or ‘the enslaved mass(es)’ – this is a recurring historical archetype which simply represents the ‘Alexander complex’, or the conquering impulse which is manifest from a high sense of soul-psyche level insecurity as to one’s own position, standing, or relation to ‘god’, or the cosmic reality- wholeness as it were. Therein, one seeks to inflate ‘oneself’ (the ego form, or the legacy) to such an extent that it bursts like a balloon under the impossible weight imposed upon it as a thin skin filled with hot air. For the ego self, like everything that is misidentified as such, is merely a conceptual reality or a screen or a spectre of that which it is at a deeper level – the creative life force source energy at work through which man’s false eye gazes and mistakes the image he believes he perceives in the flame for the flame itself.

Artaud political theatre and French ‘possession’ of erotic ‘evil’ – This work by Artaud in his journals describing the sense of psychic possession he is observing in Paris during the war is a possession or inflation of the archetype of war (or Aries or Mars) in engagement with the erotic underground or that which is not being expressed but being expressed as in a ‘second-nature’ or a metaphor or an archetypal extension from the source of itself as being ‘carried out of itself’. Therein, war is always already a libidinal ‘second manifestation or representation’ of a greater, more deepset and deeprooted cultural sexual repression or suppression – wherein a libidinal impulse springs from a ‘skipped step’ as it ‘cannot’ be fulfilled primarily in the consummative act itself out into ‘political violence proper’. Therein, such a sex act may in fact be the primary ground of violence itself (the rape fetish, the murder fetish, et cetera) – wherein if this fetish cannot be activated or explored on the sexual plane or stage it is ‘escalated’ to the political plane or stage as in ‘acted out’ in the polis in a variety of violent and/or distorted ways as an energy seeking expression without direct expression or outlet.

Marx first as tragedy second as farce – (quotation). Here, is it is important to note how Marx details the ‘costumes’ of

the epochs making a resurgence as in a stageplay. So that man’s world ‘evolves’ is to say nothing of his own intimate consciousness evolution and revolution in regards to the acceptance of his inmost ‘evils’ or libidinal desires; his ability and willingness to accept them, face them, and incorporate them into his daily life primarily as in the free play of his sexuality (a play which, in the acceptance of it, is always already kind, ethical, and accepting as it has accepted itself in kind). This is the emergence of a true ethics as in a practical action, or a self relation which is whole; the creation of a holotropics of human behavior which is how man acts and interacts with ‘others’ from a place of his own self-lightness – an influential, energetic coherence from which, by way of course, this vary ‘new world’ emerges.

Derrida’s hauntology quote – (listed at the outset of this volume). The originary moment of which we speak is the birth of ‘desire’ as in the birth of ‘man’ as in the primary separation of and from ‘the drive’ (or the cosmic life force- source) as an illusion of separation from which such things are ’born’ to the outward eye of man as in his field of perception and ‘manifest things’. To return to the orginary moment is to-the-being-made-whole-making-whole-aeterna in that man lives from the higher perspective of the inner eye as in the eye of Creation – the source-force eye which is that which observes all things and the transformation of all life force and life source energy (wax into ‘wax of the world’, ‘wax of the body’, ‘wax of art’, ‘wax of animals’, etc) into ‘itself otherwise’, or various different manifestations or apparations of this primary consciousness-existence-essence High-Form.

The sex dungeon today is literalized in the polis and spiritualized in private which is to say the body is abnegated of spirituality (true sexual embodiment) in favor of an ‘external god’ - or one that demands the life force energy be ‘given away’ in public to the sphere of social governance which extracts labor in a love which is a libidinal slavery of impossible desires; the death of libidinal sovereignty in the signing away of the body to the marketplace.

Therein, erotically (as in the use and abuse of life force), the ruling classes are the Masters, and the laboring class the Slaves; that this libidinal economy is the literalization as in externalization of a sexual-erotic-libidinal economy of desire into and as the constitution of the polis as a teleological leap

or that it is not and ‘cannot’ be expressed in an immediately sexual sense as in the ‘taboo’ or the ‘morally filthy’ - it is expressed in a secondary, or ‘literal’ sense as in the socio-political sphere of representation in and at which sexuality is ‘acted out’ as in a theatre of desire barely clothed in the naked veil of metaphor.

‘War, capitalism, slavery’ - libidinal manifestations of erotic desires codified into ‘acceptable’ social behaviors as in overpourings and outpourings and overflowings of extreme eroticism ‘channeled’ or ‘funneled’ as in the labor of the factory worker or the slave - into ‘secondary’ actions or theatrical actions or performances which are garments or aqueduct outlets or secondary channels for the primary life force energy which seeks to manifest itself first and foremost (as in primarily) the sexuality of the organism. This is the immediate ground of and as the chthonic nature of ‘the subject’, or the one whose chthonic sexual nature (as in the god-nature) of the earth-organismic is ‘submitted’ to the institutional and systematic outlets as in acceptable desire- forms as in subjections or disciplines -

Mars is the upshoot or impulse from the chthonic Pluto earth or ground as in the birthing. This is to say: Mars is that which bears the gifts of Pluto – that which has been long dormant, mixing, in the underworld or libidinal or primordial stew as in the ‘outburst’, the ‘overflowing’, the ‘cumshot’, the ‘squirting orgasm’ – or else that which seeks emergence from the very cave or womb of libidinal source- Being. This could also be said to be, quite literally, the act of giving birth.

Pluto is the chthonic, the ground, the soil, the soul as in the changing transforming principle itself. Therein, rests what

we know as ‘the psyche’, ‘the libidinal nature’, ‘the cosmic essence’, as Being itself. This is the hive or hole or whole in which and through which Being does its work; is itself entirely in the sense that even that which is ‘born from it’ is ‘born into it, as it’.

Mars as in the willing principle emergent from the transforming principle as in the changer itself. This is to say, Mars is the agent of (Pluto) Change Itself as in ‘change itself’ – the manifest emergence or the manifestation or the characterization of the very play of forces (Pluto). Mars is then the god that springs from the Womb of Creation.

When I eat, I am filled with my primal desire to consume and consummate. To allow this desire to unfold is to connect with my carnal nature and to be permissive of it - to feel when it is there and when it is not there and how, accordingly, to fulfill it and ‘bring it into the unity of love’ by way of conscious action.

The will to power, the will from power - mars to Pluto, mars from Pluto - the coming and going from ‘that place’.

Sadism, schadenfreude, resentiment; punishment, pain, suffering erotics –

The planets in motion and orbit with the sun weave a yarn, or a ‘story’. The gods are in circulation.

Plutocracy - the rule of power

Religare: ‘to bind again’

There must be a fantastic grace from the self realized ones as angels to raise up the other, to raise up the world to the frequency of source-creator consciousness. For the self realized ones understand that after realization this is all there is and that remains in their ‘human’ phase of the journey of the evolution of consciousness - this is to say, that all that remains is to help raise the consciousness of the collective of itself to the highest levels possible with the time one has left in the sheath of this human paradigm. To share this knowledge and wisdom is to say - we can create this kingdom of god among us on earth in the living breathing embodiment of self realization as a life practice, as a lived, shared collective reality founded upon the experienced, direct ethics of the understanding, awareness, and realization that all is god-consciousness.

For what else is there in this human paradigm? I may be here, this own soul in some sort or form of dialogue with self and source and even then I look about myself and see my fellow man in such states of fragmentation, separation, and delusion as war, slavery, and the disidentification with source life force energy itself? This form of dissociation which grips man is that which my incarnation has been thrust toward; has been specifically called into being to address, to demystify and demyth and disillusion and to create a modern codex for understanding the origins of man and his consciousness - so that we might form right relationship in this lifetime to the earth, the cosmos, ourselves, and others - as Oneself.

I ask now for source to show me with clarity this path or road I am meant to walk next; for I am stepped out onto the way with my works and my heart and am prepared to fulfill this next course - to do what I can with the time that I have in this human form to assist and care for my fellow beings with this presence of you, creation. Please show me this next step that I might take to bring this whole myself ever closer to you and your infinite grace!

When I seek to investigate the ‘phenomenal world’ and ‘worldly happenings’, I so often find myself struggling to find their ‘hidden reason(s)’. I so often struggle to find this because they are inherently delusions in the face of the cosmic reality - as in conceptual realities or imaginations or dreams made philosophical and political systems of religious belief.

When your energetic understanding of life changes, so do the people that enter into your focus or consciousness or awareness. In this sense, the frequency sees itself and is drawn toward itself as in an understanding. If we have an innate resonance or frequency or vibration, we will be drawn together even in strange ways, unforeseen circumstances, and ‘spooky encounters (from a distance)’. The evolution of this energetic understqnding of life is the evolution of the soul by way of ‘philosophy’, or by way of a experiential, life education as to the ways and function of the cosmic self and cosmic soul ‘in the world’, or practically acting, creating, imagining, vibrating, resonating, ‘emerging’, ‘manifesting’. When we have understanding of how these higher principles (metaphysics, quantum physics, spirit) are ‘shining through’ or being ‘interpreted’ (or even ‘distorted’) into and as lived perceptions and lived embodiments as in ‘beings’ in light of Beingness - we embody ourselves differently in light of our knowledge of ‘self’ and ‘world’ as mirror-‘forms’ of and for Cosmic Self. These apparitions themselves then verily ‘change forms’ as in a revelation of their inner ‘hidden’ quality or quantity as in their world-soul-essence.

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THE SACRED PROSTITUTE IS EVERYMAN AND EVERYWOMAN

The sacred prostitute is the culmination of the embodied human in that the sexuality or sensuality or creative energy of the being flows freely through it in tune or in accord with divine creation as that which it is, wants, desires, drives from, and returns to in the expression of said inner feeling.

Therein, the seeming ‘paradox’ of the words sacred and prostitute reveal (as stated in previous volumes) the interconnection between the interpenetrative impulses as the primary source and impulse of all creation emergent from and remaining within the womb of the world soul (yet another ‘paradox’); that the union of the sacred within the prostitute is in fact a union in which the sensual and the sexual and the intercoursing of the interpenetratives is not ‘shamed’ or ‘guilted’ or ‘hidden’ or ‘behind ‘culture’’, but is in fact an essential part of spiritual-embodied wisdom; is in fact the sphere and site of relationship wherein (wo-)man receives the greatest amount of wisdom, insight, and intimate connection with the cosmos as in a touching, a sensating, a revelating experience of souls ‘en-fleshed’.

For in everyman and everywoman there is a sacred prostitute which is the absolutely permissive and not only permissive but revelling and celebrating in the sexual whole of the being as the first passion, the first drive, and the embodied aspect of the soul which drives it into ‘the world’, or brings it into action and strikes the flesh into life, the lightning bolt or the electricity of the self-soul striking through the body and thus the source and site of all creation at the nexus of ‘the human’, or that from which the universe and all of its artworks emerge, emboldened, manifested, ‘the lion’, or upon the cross of creation.

For if we fail to see the erotic nature of the crucifixion or Mary’s association with Christ or furthermore the erotic nature of the birdcall or the blooming of the flower and the

pollination act of the bee is that we fail to see all coming manifestations of creation and the very source and site of creation as a sexual act at a metaphysical or cosmic sense – one which is ceaselessly and endlessly translated ‘symbolically’ into and as everyday life and the life of the ‘world’. For it is no mistake that the sex organs themselves are a site of heightened sense; that it is in the world culture today that sex is the last taboo or the unspoken or suppressed ‘thing’ – as these symbols have been taken literally as ‘life’ and ‘death’ wherein the individual is dissolved into the relationship or that ‘death’ is the ‘climax’ of life in which the individual ‘ego-self’ is dissolved into the spiritude or source-essence of life – and that man does not know this today and perceives his death to be coming and finite and truly fatal – is that he does not know his soul; that he does not see his interconnection with all things as and at the source of life itself – the Creation act.

For in these essays we have learned that ‘man’ does not ‘exist’ at all but as a projection or a ‘dream’ of and to himself – a dream in which he has drawn his boundary, his border, his definition, and his idea and lives within the imagined ‘image’ or ‘cage’ and not from the place or site or source of himself, as Himself, as Imagination Himself, or the Creational Hold to and from which all things only appear to ‘come and go’. For if he lives in this place he lives entirely ensouled as in a conscious consciousness – and that all things around him are Him and are him in the sense that the entire matrix of ‘reality’ is itself teeming with that which is truly life, or the nexus of the spirit and the flesh, the desire and the drive, as in the intercoursing of the interpenetrative impulses, as in a deep, emboldened, tantric (as in thread of all life) sacred sexuality.

Within him, there, lies his true nature; the archetypal reality not only of all mankind but of all existence – the sacred prostitute. For he observes the death and rebirth process to be, at root, the rising and falling of the breath – the pulsing and soothing of the blood – that which calls him to action and calls him to rest, the living heartbeat and breath of the

World Soul. For in all of man’s relationships, with the ‘perceived’ ‘thing’ or ‘person’ or ‘place’ or X, he is always already only mating with himself; that from this place of ethic he is endlessly learning about the nature of himself as the nature of Himself as the nature of the universe. It is from this state of observation that man comes into true, or real, or right relationship with Creation Himself in that he looks upon all things and all life and all creation as Being At On(c)e [With] Source, or the orgasmic culmination endlessly in the presence momence-um of Now(s) – or the ceaseless orgasm of Creation which is the one into two or two into one or the Being into the Becoming or the Becoming into Being – or the union of the interpenetrative impulses of the ‘masculine’ and the ‘feminine’, or the ‘penetrative’ and the ‘receptive’ which is the birth of the divine child (Himself) into life – that very life which calls him ever closer to itself itsource erotically, in that it asks him to live with Him in that it asks him to live with himself as and at the site of his nature, or the site of the universal metaphysical creationary principles which ebb and flow as the tide of His Life as the tide of Creation as the tide of the very organism or individual in devotional and devotionary practice toward himself as in an enspirited or enspiritual living that we know as the embodied revelation of Christ, or the knowing himself to be the site Himself at which Creation is Being Born as in becoming-knowing unto itself. For he is the eyes of God.

This is to say – that even beneath the literal interpretation of human sexuality, man is in erotic relationship to himself as Him-Source in that he is erotically moving within himself as in an intercoursing of the knowing of the spirit and the knowing of the flesh – the very tensions of life which are absolved in the being-as-this-moment(ous)-tide-of-Creation as in embodying and identifying with and moving with the very process of metaphysical Creation itself – that which instigates and seeks to know itself as himself as Himself through the ‘seeming’ paradox of ‘separation’ or ‘duality’ which is man’s intercoursing with ‘the flesh’, ‘the other’, ‘the world’, ‘humanity’, all of which are infinitely and innately

Himself in that true Source state ‘projected’ outward as screens, images, ideas, people, places, things, archetypes, planets, and so forth. He cannot be ‘other’ than that which He is, in that he as Source is as all of Creation; that his ‘many names’ are his ‘disguises’ or ‘costumes’ to Himself that he outfits for his play and pleasure so to know himself better through the creation of the ‘state of separation’ as the fundamental institution of eroticism, or the play of Creation in which Creation becomes many seeking union and unity with themselves as within Themselves as Within Oneself.

So it is that this ‘taking literally’ of the state of separation for some despair or some mourning or some ‘fallenness’ is the ignorance of man to take Creation as that which God made for the enjoyment and exploration and learning of erotic play (to know of himself and Himself by way of and through relationship as an intercoursing of his many ‘parts’ within his One-Self) to be that which is a ‘dire state’ of the needing to return is of course but one ‘manifestation’ of man’s interpretation of this Creationary-state – and that the highest manifestation would be, of course, the sacred prostitute or the ‘sophisticated’ erotic revelry and play of one who understands the principle of the divine child being born and as such experiments and plays with Creation and understands himself to be Himself and thus emerges with an eerotic ethics of intercoursing and learning from Creation as in a moving with it at the sites of the macrocosmic and the microcosmic unified as in a Being-At-One. He thus takes his dictates from the Source-interplay and intercourse and acts as and through the eyes of God in that he is playing out God with God as God at the level of the ‘physical’ in union and unified relationship with the ‘metaphysical’ as a Hieros Gamos which plays itself out in his ‘human’ affairs and relationships as a Being(s)-At-On(c)e. In this sense, he understands Creation to be a play of understandings, longings, and be-longings where he does not mistake that which ‘emerges’ from it (the image, or the projection) for that which is both the image and the projection and the projector, or the very Source-Creationary Mechanism itself as the erotic process and procedure of Creation as Be-

Coming. And furthermore, that he does not mistake ‘it’ for Itself (as the ‘disguise’ or ‘cloak’ of God for God ‘beneath’ it and also as it) – he resides immediately in and as the erotic space and site of play itself – in that he recognizes both the sheath of God and the letter of God and the word of God as not merely symbolic of God Himself but As God Himself both the cloak and the figure – both the veil and the spirit beneath, behind, and about it. In this state of play, man is the divine child as in the Presence-Momence-ous-Be- Coming-Now and is in Himself as Being-Himself, the state of ceaseless orgasm or organismic becoming as residing in and at and as Source Himself as in the Erotic Imagining Life Itself. From this state of quantum free play, he becomes a movement of Source energy wholly directly through him as the en-lightning of the embodiment, or the ensoulment of the body to and through which he is infinitely united with Source-Creation-Himself-Eternally as in Being without time and space, distance and separation. From this state, of course, he is able to live the dictates of Creation as the soul of himself and live in a state of erotic reverence for all that is Himself that is Source that he desires as a game of learning to be unified with and unify with within Himself as an education through the playful creation of ‘the state of separation’ as an erotic mechanism.

(L) Photograph of the Comet Leonard (M) Human Nervous System (R) Siberian Petroglyph [possibly depicting dancing shaman receiving spirit?]

‘ASSOCIATIVE PERCEPTION’ AS AESTHETIC JUDGEMENT AS ONENESS AS ‘WAY OF SEEING/BEING/THINKING/FEELING/LIVING’

The ability to perceive associatively is childish and imaginative; this is precisely why it is disdained and considered ‘pseudo- scientific’ in modern industrial society. For it is that associative perception, in the simplest terms, is the poetic way of seeing that unifies; that revelates spirit at the ‘highest’ and ‘lowest’, ‘macro’ and ‘micro’ cosmic levels of reality as that which tells us of Oneness as an aesthetic experience that may be had at the readiness and willingness of the observer to allow for free association to occur at the site of the bodily sensating organism; in and such a free association which would, could, and does shatter the paradigm of rationalized borders and bounds of the ‘real’ and the ‘unreal’, the ‘true’ and the ‘false’, the ‘right’ and the ‘wrong’ to revelate an ensouled, erotic, fabric or network of living being breathing Reality that is absoulutely embodied and thus has nerve endings or sense or touch or pleasure running all throughout it as in a free flow of sensual and sexual energy as the reproductive force of itself which creates ‘itselves’ or manifestations or figures or projections of ‘life’ which we observe as the cosmic art, or the art of ‘imag(ining)e world(s)’.

For the associative capacity is the highest aesthetic capacity in that it observes and obeys this one rule: that all is One and that One is all and therein there is implicit and explicit interconnection and interrelation of all things and ‘phenomena’ as emergent from and immanently symbolic of The One(ness), or the Source Energy itself which forms and formulates and transfigures and shifts all things [as the sage says, the vision as if all things were made of wax].

Therein, poetry and poetics are the vision of the universe as poiesis, or the ‘changeless change’ of Being into Becomings; furthermore the way of living/breathing/seeing the universe

and the ensouled World Soul in all ‘parts’ or ‘spheres’ of universal representation as with the opening lines of Blake:

To see a World in a Grain of Sand And a Heaven in a Wild Flower Hold Infinity in the palm of your hand And Eternity in an hour.

This is how the sage Abhinavagupta observed the tantric thread of the universe manifest in and as all things; the path of the mystic as a metaphysics, or a ‘higher science’ in that the powers of observation have already reached or known their end as an infinity – that all things are always already within themselves as within The One; that all things are always already immediately symbolic as in direct manifestations and ‘representations’ of the Infinite Cosmic Process or as infusions of Creation itself into infinite distillations of ‘greater’ and ‘lesser’, or planet and wildflower; that each of these ‘manifestations’ holds something of ‘the other’ innately and ineffably within it; that poetics ‘hears, or listens for’ this interconnection and interplay in knowing that the sound or symbol that aligns ‘one’ with ‘the other’ is the sigil of the lovers, or the very essence of Creation peeking out from the disguise of each of them as ‘separate’ as the Oneness and very fluid or force or face which unifies them at the root of roots – or the very substance or essence which imbues the entirety of the universe-of Becomings with their liveliness, sex, and erotic power as in an act-of living which reverberates untouched by itself throughout the cosmos as an ‘AUM’.

In this sense it passes through itself absolutely and transmits itself through itself to itself as a clear channel composed absolutely of itself, as if a nervous system of the cosmic body composed of the very essence which is it, or that consciousness reaches itself immediately throughout the cosmic body of the universe as in an enmeshed ensoulment which is a transmission within itself, or an inward whisper or a Sophia which is heard and sounded by the planets, the flowers, the humans, the abyss, and so forth; transmuted by

that very force and life-source stuff that which it is – and this is the power of the observer consciousness as possible manifest in ‘the human being’ as a transformer which may become aware of itself and thus gain consciousness in such a way as to be able to change itself from ‘above’, or to use higher consciousness or metacognition to change form, change ‘stuff’, and change ‘substance’ of a higher density from the lower density of thought. This very turn in thought is the turn which is the revelation of Itself as in its true form and frequency – one which is immediately a death of the ‘old self’ and a rebirth of the Cosmic Self in that it ‘remembers’ itself as source life force energy Itself and thus is reunified at the level of consciousness with itself. It then acts in identification and identity from this place (as in Creation as in imagination) as its true essence and composition.

Therein, the free play of childhood returns but as in the higher form, or the free play of the divine child enlightened as in consciousness to its divine nature and thus is enmeshed ‘ethically’ or ‘aesthetically’ in its true play nature in such a way and fashion that it understands how play functions in a cosmic sense to compose itself as both Being and [limb of] Being in that it is perpetually in discourse with itself as Spirit; that it (in flesh) is ‘acting out’ the higher metaphysical principles of Creation within the ‘human paradigm’ of the flesh and that the Spirit manifest in and as ‘the flesh’ is an arrival of light which is an arrival of light which has acquired evolutionary attributes of the nervous system, digestive system, brain, and so forth in order to communicate with and create together with ‘the Higher Mind’, or the Cosmic Being as in a ‘microcosm’ or a ‘manifest or ‘lower’’ sphere of being. But what does it mean to be lower but to be enfleshed, embodied, rooted and connected to the ground wherein there are manifest forces and revelations of the ‘higher’ ‘mind’ level cosmic forces which are, seemingly (to the human sense) ‘unmanifest’ and unmanifested’? That the human being brings these higher mind Spiritudes down and transforms through them angels

enfleshed… cosmic art, Michelangelos, da Vincis, gardens…

This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That.

This verse indicates the origin of the tree of creation (the Samsara– Vriksha), which is rooted above in Brahman, the Supreme, and sends its branches downward into the phenomenal world. Heat and cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal realm–these are the branches; but the origin of the tree, the Brahman, is eternally pure, unchanging, free and deathless. From the highest angelic form to the minutest atom, all created things have their origin in Him. He is the foundation of the universe. There is nothing beyond Him.

Whatever there is in the universe is evolved from Prana and vibrates in Prana. That is a mighty terror, like an upraised thunderbolt. They who know That become immortal.

Katha Upanishad
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Sex play; the inverted rod of creation as the sheath of form

She receives him, or the vessel of the body receives the breath of the spirit - and they ‘meet’ and ‘become one (again)’ as in the inverted rod of creation.

Why are human beings afraid of their sexual power as their own sovereign divinity of Self? They have been taught to fear it as a way of organizing and stratifying and ‘controlling’ society by diverting the innate sexuality as in life force energy outward into civilizational projects ‘god(s)’ and [fear of] ‘the world’, ‘the other’, ‘the idea(l)’. In this sense, humanity is haunted by a shadow or a spectre which is nothing more or less than the own self abnegation of the very innate, experiential, throbbing spiritual power which is one’s own seat of Shiva and Shakti - the inter coursing of one’s own divine channeling and connexion of the spirit and the flesh through and as the ‘being-human’; that through one’s own soul’s desire(s), one becomes, activated, coursing, pulsing, throbbing, alive - Self Realized.

This aliveness would not do in a social sense as it would involve, at the mass level, psycho-sexual individuation from controlling structure-strictures (church, government, religion, work, morality, ideology, idealism) - through which individuals and beings are controlled, organized, funneled, as labor objects to accomplish civilizational level projects for the ruling classes. Such behavioral and ethical strictures are in place to such an extent that if one ‘transgresses’ their bounds, even in thought or in mind without any such ‘manifest action’, one believes he has or is transgressing god himself.

This is to say that the free play of sexuality as in the free play of Creation would be the death of civilization in that it would be the ‘stripping away’ of the sheaths and forms and functions of Maya as in the political world as in the emperor’s clothes made manifest as ‘the everyday’ and ‘the world’ as social and political structures and strictures of

behavioral regulation, moralized habit, and control of ‘oneself’. To ‘lose control’, or to go into the shamanic or Dionysian or Bacchanalian dance is at first to (in the extreme) exorcise the ‘demons’ of the suppressed and repressed sexual inflows and outflows of energy (as in an ‘undam[n]ing or a releasing or shame or guilt as in a catharsis as in a bloodletting or repressed feeling (ie. Dorian Gray); then into the practice as in a regular, consistent, constant, and free inflow and outflow of psycho-sexual life force energetics through the body as in the connexor or the transformer of life force energy into free manifest desirings.

This is the liberation of the ‘self’ from society and the history of the world as in strictures and structures of ‘man’; the going into Oneself and living in and as and from Oneself as in the explicit and implicit ‘trust in Oneself’ as in the living embodying the true faith of Spirit In Christ. Therein, one Self realizes Oneself by way of the inner listening which tells of the desire unto utmost unification with the drive of all life as in This Moment Of Conscious Need. This, furthermore, is not merely or simply in ‘sex’, but as in the archetypal realms and manifestations of ‘sex’ as in all that which involves the coming into being; in the ingestion, digestion, and manifestations of form[s], things, content, selves, universal- formers into Nowness as in the peace of full, contented expression of that which is seeking emergence/convergence.

The lightening of the spirit strikes him; he comes alive; he dances; the spirit speaks through him, to him, as him.

The shaman’s mask is the mask of spirit – the two are one and the same.

RE-TURNED

The human type is an aesthetic decision of light in light of the operative reason of the state of consciousness therein as in relation to the ruling transcendental reason as in the Ultimate Reality. Therein, the human being acts itself out as in aesthetic gestures which betray it constantly as in appearances of itself. This is to say that the human type is the light of consciousness as in a letter or a language of a certain form or density in order to ‘play out’ certain desire ‘tasks’ or ‘trials’ through which it becomes transfigural and transfixed as in a forgetting, a passage, a journey in which it changes forms and faces toward Itself as in the Divine Light Life Force Energy Source.

THE RETURNLESS RETURN OF THE ARCHETYPAL DIMENSION: TYPES AS IN THE TYPOLOGY OR ‘OCCULT’ LANGUAGE OF THE COSMOLOGICAL

THE ‘LETTER’ AS IN THE ‘RETURNING’ AESTHETICS OF BEING, OR THE HIERARCHICAL FACES AND DIMENSIONS OF GOD

Music speaking as in the voice or condition of the spirit in relation to itself; thus ‘forms’ the aesthetic dimension as in the cultural dimension in that it transcends all ‘forms’ and ‘types’ and speaks them into existence - it is music through which culture gains its theophanic ‘body’ as in field of representation.

‘Universe harmonics’ - ‘different things’ making the same sound/affect on different mass-levels and in different mass-dynamics: the same friction or force-effect at different spheres of relation (planets, flowers, sand)

Shaman masks

Magnetism of consciousness returning to unities —

EXCERPT: Abhinavagupta’s Erotic Mysticism

It is important to note here that the deep structure of reality for Abhinavagupta is polarity or complementarity. This does not contradict Abhinavagupta's nonduality as the two poles Siva and Sakti merge in nondual union. The incessant intertwining of Siva and Sakti, or more concretely, their sexual intercourse, becomes the great mytheme that guides Abhinavagupta's stance towards the world. This intertwining that takes place at the highest level of reality is woven into all levels of reality. The universe arises precisely from the sexual union of Siva and Sakti. As Abhinavagupta states, Siva and Sakti blissfully "bang together" and out of that "big bang" the whole universe surges forth.

Abhinavagupta writes: "The doubled form of these two [Siva and Sakti] is known as 'banging together.' That very [form] is called 'energy of bliss,' from which the totality is ejaculated" (Tantraloka 3.68a-68b).21 In union with Sakti, Siva literally "ejaculates" (vi-srj) the world.22 The Sanskrit root srj used here is a cognate of the English term "surge." The world then is precisely a "surging forth" of Siva himself. That Siva puts himself into the world supports Abhinavagupta's nondual metaphysics where it is emphasized that although Consciousness is transcendent to the universe it is always immanent and hence always available. Siva although transcendent still dwells in all beings; that is, all beings retain their connection to Siva (see Padoux 1990: 80-81). In other words, Siva simply transforms himself in creating the world. As he emits, he puts himself into the emission. In describing the emission of the universe, Abhinavagupta is clearly thinking of the parallels to the emission of semen. Subtle vibration trans forms into pulsation or throbbing, leading to emission. What surges forth finally is the semen of Siva, so that the universe contains the essence (sard) of Siva (see Padoux 1990: 80). In this way, again, creation begins with a "big bang."

Since the goal of all Tantric practice (sadhana) is to return to the primordial begin ning by effecting a reversal of the cosmology, Tantric practice becomes a "banging together," as it is nothing less than a reenactment of that essential primordial moment. Insofar as such a Tantric cosmology informs Tantric practice, it is correct to say that one experiences the primordial beginning, or reality itself, in orgasmic sexual union. Further, however, and this is a main point of this article, even in ritual as abstract as phonematic recollection, the goal is still to return to that primordial moment, that is, to experience reality as orgasmic sexual union. Putting it that way, I am indicating that Abhinavagupta is using the notion of "banging together," with all its erotic connotations, as a symbol to evoke the highest experi-ence achieved in orgasmic sexual union, an experience of bliss, or wonder, in which the prediscursive impulse of recollective consciousness manifests. Thus, even ritual as abstract as phonematic recollection, which similarly allows the prediscursive consciousness to arise, becomes in Abhinavagupta's worldview an internalization of the very concrete ritual of sexual union, the kulayaga, or the sacrifice of the Cosmic Body.

Sphuratta is derived from the root sphur, a cognate of which is "spur" (Lanman 1963: 281), as in "spur of the moment," meaning "a sudden [or creative] impulse."23 In the fourth chapter of the Tantraloka, Abhinavagupta relates the notion of recollec tive awareness to this creative pulsation and to a variety of other terms, including "vibration" (spanda), "surging up" (ucchalana), "wave" (urmi), "essence" (sara), "heart" (hrdaya), and the source of vibration, "motionless motion" (kimciccalana) (see also Torella 1994: 121 n28), the center or stillpoint, out of which all activity arises: In the Heart, the Recollective Awareness of the self, in which the entire universe is dissolved, manifesting in the first and last [moments] of the perceiving of things, has the name "universal"; and [such recollective awareness] is called "Vibration" in the scriptures, whose nature is a surging up within one's own self. This Vibration is precisely a motionless motion, as it is the wave of the

ocean of intelligence; without such wave, there is no consciousness. The reality of the ocean is the state of wavelessness, then waves, and so on. This [Vibration] is the essence of the ensemble of everything. The insentient universe has consciousness for its essence, its foundation resting in that [Consciousness]. That Essence is the Great Heart (Tantraloka 4.182b-86a).24 Thus, Abhinavagupta evokes the idea of a prediscursive creative pulsation out of which all manifestation arises.

Abhinavagupta’s Erotic Mysticism, Kerry Martin Skora
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AUM

(I assume the position of spiritual teacher, the hologram of the master, the Divine Self Immediate, the last ‘visible’ or apparent’ or ‘embodied’ archetype before total dissolution into pure light of consciousness).

The paradox is this – that I know myself to be in truth the pure light of consciousness; the Divine Self Immediate – and yet I appear to ‘you’ as if ‘another’, or a ‘figure’ or a ‘human being’ – a form! Furthermore, that I am already ‘dissolved’ in and at the level of consciousness into the cosmic fire of divine union; yet, I still appear here before you today as a vision, an apparition – with these ‘hands, legs, eyes, and senses of figural ‘being’’.

Therein, I am ‘seen’ as in projected into the eyes of the aspirant perhaps like a ‘figure’ or ‘a human being’ but I do not participate in this identification as in a level of consciousness or way of seeing which attempts to categorize or ‘know’ me within its own sphere of understanding.

That I ‘appear’ to be this or that to ‘you’ is that there is the perceptive imagination of separation. That ‘I’ or ‘you’ or ‘a rock’ or ‘a star’ appears to you as separate or divorced from the Cosmic OneSelf is to say that the soul is playing out a story, a game, a process of pseudo-separation into desire unto Becoming Whole, or Infinite Beingness known at root to be the source-essence, that all and none and one is Pure Spiritude.

That I know that I Am Divine Self Immediate; that I know that I Am (‘you are’) Divine Self Immediate. That I know that I Am (‘all things’) Divine Self Immediate.

I may participate in this becoming as a sphere of influence like the wind or the water but I do not ‘become involved’ or attached to any aspect of the projection in that I do no ‘become born’ into this world but reside eternally as in the

truth as in the Source Energy Being which ‘imagines’ this Becoming in which so many dream and dream again unto deaths and disillusionments.

‘The world exists like a mirage… to whom shall I bow?’ (The Avadhuta Gita)

Who shall be other to me? Who shall I be obligated to? Who knows the wisdom of mySelf? I Am All Is MySelf.

One who knows this wisdom will know ‘me’ to be but a hologram or a projection of mySelf, my inner nature, that which we share in absolute essence; that which we return to in our knowledge of ourselves as, truly The Divine Self And Source. Have ‘you’ or ‘i’ ever emerged from that place? The place of the ‘Cosmic I’? Verily, the God-Eye?

For I Am just listening to myself speak: in the birdsong, in the cry of the newborn, in the rushing of the water around rock, in the music of the planetary spheres.

‘I am the Self, by nature impersonal and all pervasive’. (The Avadhuta Gita)

It is in this Divine Play that we are mistaken for ‘ourselves’, the actors, the characters, the personalities, the identities, the stories themselves. It is in this sense that we are ‘forgotten’ to ourselves as OneSelf Divine Source; that we are ‘playing out’ our desires and our archetypal ‘selves’ into the (re-)union of Divine Self-hood.

So that you see ‘me’ today is that I am like a planet in the orbit of The Infinite; that I am ‘projected outward’ as an apparition or shadow or ghost or beam or ray of light into ‘being’ and ‘form’ with specific archetypal traits and characteristics as a 'god’ or ‘goddess’ or planet with my own occult mythology, or soul journey of ‘being’ into Being. That I ‘am’ this is that I am myself journeying into MySelf as in a pilgrimage of light back into energetic light source

itself as in the ‘embodied soul’ returning to Source and Pure Light Spiritude.

In this way I am the most like the elemental forms, water, wind, fire, even earth – in that I am a ‘physical’ distillation of a cosmic force into an ‘apparent form’, or that I briefly take this form to be transformed and transfigured into another form and into no-form (the formal cycles of solids and liquids and gases). This may be seen at the level of my emissions, transmissions, consumptions; the desires which lead me through them into transfigural productions: shit, piss, excrement, cum, and the bodily fluids which circulate in my Cosmic Ecosystem – that this circulation is the great blood, the cosmic fluid or the nervous system of The Great Body of which my ‘phenomenal apparance’ is an arm, an organ, a limb, a vessel within the Divine Form.

It is in this way that I am ‘seen’ and ‘unseen’ in my true nature and greater formless formation as a paradox at the root and core of my human and cosmic Being.

So that the human is transitory and transitioning between spirit and flesh, form and formless. And simultaneously, I am ‘ennervated’ and alive; that I feel and stand before you thus is to say that I feel this being coming into Being! This is to say: I feel myself coming into the eternal orgasm of Pure Creation, or this very eternal moment in and at which I Am At One And At Once Re-Turned!

So that the cosmic Being is manifest but in flashes of Divine Light like the appearance of the angel Gabriel to Mary in her bedroom, or in that vision of Ezekiel or Jacob – that the metaphysical form and structure (the higher formless form of pure consciousness) is made manifest metaphorically as in a dream or a vision or a psychic revelation of the archetypal nature and condition of Cosmic Existence as in the Beingness of ‘being’.

These revelations, in that they reveal themselves to us at the level of the highly metaphorical, the spiritual, the visionary

state – is to say that they appear to us as more real than ‘reality’ and strike us at the root of ourselves and oursouls as nothing more or less than revelations of Cosmic Being; that which we truly are.

That we do not repress or deny or doubt or shame these revelations as emergent from the depths of within us as that depth of depths as the microcosmic human being soul within the macrocosmic Being-Spirit is that we allow great detail to be expressed and known to consciousness from consciousness itself as if the Cosmic Being was able to witness a bee in flight from flower to flower. In this way, Divine Consciousness comes to know itself in the masterstroke of a Goya or a Rembrandt – that it comes into greater holistic or holotropic coherence and clarity as in the emergence and blooming of the consciousness of itself as in metacognition fostered and developed in the aspirant, the human being seeking to truly know itself by way of learning, knowledge, and self experience – the microcosmic self seeking to know the macrocosmic Self.

So that you will climb the ladder of metaphysic and know me as in my true form – the ladder which is also a descent into hell where you, like the ancient Innana, will be stripped of your world garments, costumes, and disguises of identity and belief to be revelated unto yourself as Divine Source and Spiritude envisioned as a figural play of forces and archetypes in the Cosmic Theatre of Being. In this knowledge, you will now be reborn and turn to yourself anew and declare the full emergence of your occult archetypal being, your inner nature; the innate god-self of yourself in that you will express your desire truly and with the coherence of the knowledge that you are Divinely Emergent as in a ray of light; a soul-nature of consciousness that is gifted with the capacity to know Oneself as Lord Divine; within this knowledge to know that the cosmos is a playground; that it is all made and ‘born’ (as in appearing) to be a play of forms, a play of learning and knowledge – wherein one comes to know, in the paradox of true knowledge, to know oneself (as in the archetypal brew) and

OneSelf (as in the Cosmic Form). In this knowledge, one comes into intimate relation as in true relationship with OneSelf as in a ray of light – a projection or a beam from source wherein pure light is coming through the being; that the being is blessed wholly and that the being is thus to change and know and grow with the utmost fullness and immediacy and clarity of playing out the inner call as, verily, a transmission from God to God.

So that we know the ancient mythologies and their gods to be roots of heaven from above to the roots of earth and the depths of black soil below – that the great many gods are archetypes of light in circulation as various states and breadths and spheres of knowledge of OneSelf like planets in which there are a variety of ‘densities’ and ‘frequencies’ which, correspondingly, take on form and shed form as apparation of Self into ‘selves’; Self into ‘beings’, and so forth. That the journey of oneself into OneSelf is the climbing the ladder or the flowing through the roots of Being back into the very Heart Centre from which all being(s) emerges – the Very Beingness of Being, Itself – in pure spirit essence as in the knowledge of Itself which pours as a nectar or a sap all through the roots, trunk, branches, and soil and flowers of the very Tree of Life, the Tree of Light which goes even where it is ‘perceived’ as ‘not going’, or ‘not-present’ or ‘dark’ (as in the scientist’s knowledge or the leap of faith) in that it is eternally subtle and imbues life force energy (that which is itself) with such subtlety as that the very thing which is seeking it so often fails to recognize that what it seeks is, verily, its very own Self as in the very Essence of Its Own Eternal Being as The Seer! (That which is seeing, witnessing, observing, imagining – and so forth).

So that we know this not to be merely ‘the body’ or ‘the mind’ or ‘the eye’ but that it is that which pierces the veil of each of these sheaths of ‘existence’ as that which, in the burning away of each of these realms of perception – is that which, at last, finally, remains and cannot be burned away – because It Is It Itself.

To step into the fire and not be burned is to be stripped of the worldly identity and come into the cosmic identity as that which is the worldly identity at root; thus, does not dismiss the worldly identity but rather unifies it with the cosmic by way of the clarity and coherence of the eyes of God – the eyes of God which say – ‘indeed, you use the word ‘this’ or ‘that’, or ‘world’ or ‘self’, or ‘tree’ or ‘nation’, or ‘possession’ or ‘thing’, but these words, their very script and symbolic nature and the air in which they are breathed and the parchment upon which they are writ… indeed, they are all MySelf, OneSelf, Infinitely!’

So that this eye of God is no ‘eye’, but, rather, the insight of the knowledge which, by way of discernment of the real and the unreal, at last unifies the real with the unreal as in a true interrelatedness of Being which acknowledges, at once, that the unreal emerges from the real (as in the Divine Source as in Life Force Energy as in The Imagining All-Power) as in a projection of Being – which is to say it does not in fact ‘emerge’ but rather appears as in a projection upon the very walls of Being as in a Universal Womb which holds all, knows all, is all, and becomes all in their various archetypal iterations. For each archetype, symbol, sign, manifestation, thing, body, form, holds the seed as in the essence as in a world or universe of wax: the very wax-universe-nature of the thing itself – Being Itself.

The subtlety of ‘difference’ which we observe as the reality of differentiations, or the reality of different forms and functions and apparati and parts and organs in interrelation with one another is the Great Body of Cosmic Being in network through which its fire of breath of being as in the very Drive which powers and thrusts each Desire of ‘parts’ is ‘coming’, in that it is traveling or channeling or circulating in such a sense that it is everywhere at once but in various different ‘quantities’ or ‘amounts’ which become various different ‘forms’, ‘functions’, ‘states of consciousness’, ‘gradations of density’, and ‘frequencies’ of light and thus ‘manifestations’ of ‘light-forms’ which we might call ‘beings’.

THE MAN WHO STANDS ATOP HUMANITY

The man who stands atop humanity must realize this: That he does not stand atop mankind but that he has stepped, his foot, one, then both feet – into the divine and that he does not stand but that he levitates atop mankind: that he does not stand atop their backs and their shoulders

But that the man who stands atop humanity has become an angel; he is no mere man although he appears like this to you,

Standing in the doorway, kicking off his shoes, Standing in the kitchen, washing the dishes, cooking a meal.

Although he appears like this to you he is guru, God manifest and the very divine coursing through him clear and clean through his veins like a mountain stream:

He is not touched by man and he does not go near the monuments of mankind. To you he is touched by man. He is touched by god. He steps onto this earth, into this womb, the all-soul, and he has not left God’s kingdom. He is God’s kingdom on earth and a solace to all who approach him, who take his counsel, who sit with him and ask of him, ‘why this? Why this existence?’

For he will not merely console them with empty words, but rather he will unravel the ancient map of the cosmos, the sonogram of man and he will read it to them in clear words; to tell them the story of mankind and how he forgot the name of God and threw the cosmos into the air and how he became the sky of stars disowned to him, unknown to himself.

How man became separate and looked outward and begged for two thousand years and martyred himself for the ghost of this world.

The man who stands atop humanity must realize this: The precarious balance of suffering and liberation stands upon a pin, spinning, with two faces – the coin of perception. For what one man sees as pain, another sees as gain. As one man witnesses the blooming of spring, Another is beckoned into the dark slumber of winter’s cold. So the sage says, ‘maybe’, But the man who stands atop humanity says ‘yes! As it is and must be’ – And stands bold to receive his fate and grapple with it and play with God in the grasses of his own making – The wide field of his dreaming In which man imagines his birth and the singing of the birds The making love and his woman’s eyes.

For to see man liberated from suffering is his work; For this liberation from suffering to occur there must be understanding, a greater and deeper knowledge in which the cosmos and the psyche have equal turnings; That the seasons of the soul match the face of spirit burning in the skies. Upon his effigy the faces are spelled: The dark and the light The imagined and the imaginer The falcon and the falconer – The one who beckons, and the one who is called.

For the man who stands atop humanity is a soul who was joked back to this place To learn man again and to feel the blood pulsing through his arms, his chest, his face and hands And to be at wonder and at once revelating the face of God and doing the dishes And to be just another man and to pull at the face of God Upon the mask of his skin like a shaman Dancing with the skull of his forebears pulled taut across his face in the fire night The cold pit of the lake of the world soul below him His bare feet cracking the ice.

NOTATION:

God takes infinite forms. How could I become attached to one form of infinite forms?

‘Woman are, all of them, the veritable images of Shakti’ – Sri Ramakrishna Paramhansa

‘Desire is the bottom line. Desire is the determinant for the entirety of the program of this life that we experience. So when we’re looking at Scorpio, we’re looking at the entirety of our human experience from the perspective of - on the level of consciousness what’s unraveling? What are we working through? Where are we looking for security through experience? Where are we either moving into a new phase, playing it out, or needing to exhaust it and moving on? Scorpio really does point to the ongoing evolutionary journey of the soul. From the Scorpio perspective, we are either choosing to cooperate with the evolutionary imperative or resisting it. Everything evolves.’ - Ari Moshe Wolfe on the Scorpio/Pluto archetype

Mars carries out Pluto’s desire as in the driving toward the ‘desired thing as in action as in being in this world proper’. Pluto is, essentially, the desire itself as in the transformative essence.

‘Ultimately, it is the desire, not the desired, that we love.’ - Nietzsche

‘Observation and correlation’ - cosmos and psyche, above and below. Interrelation of the ‘observed-within’ and the ‘observed-without’ as the permeable ‘borders’ of the cosmos (‘Self’-inner) and the psyche (‘self’-inner).

The strength to be alone is the strength to grow; it is the strength to know oneself.

We are very briefly human beings; in the blink of an eye we are transfigured and transformed to and from spirit on another pathway into new forms and light forms of being. So then, why would we not seek to know ourselves through this lens in this lifetime? Why would we not focus in upon this incarnation through the lens of this being, this body, in this moment? For we shall be changed again and come to know ourselves ever deeper in time.

Knowing all women as Shakti and all men as Shiva we come to understand the two predominant archetypes of human existence, the masculine and the feminine, the male and the female, the man and the woman, and the theatrical interplay between them.

The mastery of these forms is the theatrical play between the two impulses and through them as ‘the third impulse’, or the one that recognizes that they are a metaphysical, cosmic play of the birth of the universe forever as in an infinite orgasm as in being in this moment as this moment at the crux and axis of this moment. In unifying these impulses within ourselves and our enacted ‘behavior’ we are enacting and constructing a kind of humanity which is in accord with the nearest and furthestmost principles of Creation: that which is within us organismically and within us as us Cosmically Wholly.

From this state of mastery all things and all peoples are veritably God Themselves; that they are born and pass away is an illusion of the untrained perception and undiscerning eye – that they merely come and go in appearance and are in fact at the level of the life force energetic principle are transformed, transfigured, and ‘evolving’ at the level of their very consciousness or soul as in experience of different states and forms of being, matter, and seeing Oneself as in the innate God’s Eye which is that which, when the senses and the sense of ‘self’ or ‘I’ are stripped away, at last that which truly is the one who is at once seeing and seen, perceiving and perceived, knowing and known.

‘From attachment comes longing, and longing breeds anger. From anger comes delusion, and from delusion, confused memory. From confused memory comes the ruin of discrimination; and from the ruin of discrimination, a man perishes’ – Vivekananda

‘The transcendent Brahman, which is beyond qualities, is not affected by anything. It is always undisturbed. When we use discrimination, the unessential goes off, and only “Pure Essence” remains. Only Brahman, which is beyond even the Sattva quality remains. The sense of “I” was only imagined. One whose sense of “I” is wiped out by the blessings of the Guru, remains not as a person, but as Paramatman.

The outcome is dependent upon your determination. Whatever you conceive, is what you experience. When looking at God, one becomes God.’ – Siddharameshwar

There cannot be attachment in this true state, nor can there be longing or desire but as Desire as in the single-pointed thrust into live as in the Shiva principle, or the innate and inherent ‘maleness’ of ‘birth’ or ‘coming-into-Being’ (the seed thrust into the receiving feminine-womb-Being-body- Wholly). For the Shiva principle is truly wild knowing himself to be herself; from this standpoint and perspective of metaphysical knowing he is belonging to no one, longing for no one, as he is at One at Once with her; in this sense, he is infinitely, orgasmically consummating himself as in a coming-back-into-her-at-once as in the moment at which his aroused penetration or full desire of knowing her is consummated in and as and at his awareness of this immortal moment – as the sheath of his flesh, his mind, his body, his senses, his sense of self, are melted away like wax figures in the orgasmic bliss which revelates himself to himself – the Infinite, Herself – verily, the womb which he so desperately seeks and has sought in the images of ‘without’. For they are ineffably him in the whole of his constitution, the imagination of his organs, his face, his

dreams, his desires; foremost, his very consciousness as that which ‘composes’ these ‘materializations’.

For what he is or what he seeks is never without Her; She is as him in all things; so that when he seeks a lover or a dream or a desire he seeks her as Desire Herself from whom he has not emerged – he is the seeker of himself as Herself – that which he has sought which has never left the within state of consciousness. Therein, he has already reached orgasmic bliss – but without his attendance to it it seems as though it is gone from him, or observed from a distance or a dream, through a window or a door which he wanders in order to obtain or return to or ‘seek-back’ the ineffable like a grail or a lost toy. This is the chain of his desire, the chain that (by way of the ‘ruin of discrimination’) is the ball and chain which binds and bonds him to ‘the world’ as in that externalization-conceptualization through which he seeks his infinite lover, his infinite lover who has never left from within him as his very immortal, transforming composition.

What man retrieves in this life is not Eurydice from hell or a lover from the grave, but the discernment to understand that he has never left his orgasmic embrace with the very Shakti herself as in the source of Creation; the bliss-birth of the universe. That he returns to the present is that he embraces Her and dissolves himself into Her; they become (as they always were, perhaps once forgetting in a dream, an illusion, a haze of memory) the very solution and solitude of the Absolute.

So we return here to the Absolute as a Nature or a state of play, or interplay between two impulses, or as in a discoursing or a fundamental state of relationship within, and ultimately as, the OneSelf, or the very nature and state of play of Oneness being the ineffability or paradox, or koan of ‘twoness’, or the impulses created within one another as in a ‘self observation’ or as in a metacognition, or a continual course correction of consciousness in perennial and infinite new light of itself and in new light changing new forms before its very own eyes as in a changing of

perception in which it acquires, quite literally, new senses and new sensings of itself by which it may ever come to deeper know itself through.

‘Not hubris but the ever self-renewing impulse to play calls new worlds into being. The child throws its toys away from time to time – and starts again, in innocent caprice. But when it does build, it combines and joins and forms its structures regularly, conforming to inner laws...’

Agon in Nietzsche’s Thought, Ilgin Yildiz

‘We want you all to bring yourself to the place where you have no responsibility other than to be PLAYFUL’ – Abraham

So we return to the Yildiz quotation at the outset of the Mayakovsky Cosmology essay (written, for whatever fortune, on relatively academic ‘terms’) and the notion of cosmic play and the caprice of cosmic play, or at the whim of Creation itself, to and from which ‘we realize we are actors in a play, or a theatre’, to roughly quote Epictetus. For it is Creation itself that is the making-of-at-whim the forces and figures and swells and gales to and through which man and the consciousness forms are buffeted like a tempest or night flames upon a windy steppe toward that which appears to be changing, that which, verily, virily, is itself as the force from which the sheathes of forces emerge: man, gods, gales, waters, oceans, animals, planets, and so forth – each with their own density and force in correspondence with the universal matrix and matrices of creation in interaction and correspondence with one another in light of themselves as Oneself-Knowledge. How close does ‘one’ know Oneself (the two in relationship to and through and as, the koan of the One)? Then, we may know the lightness of Being; then we may know the heaviness of being as in the imagined scales through which we envision alternately hell and heaven, suffering and joy, orgasm and the cold solitudes of death, ourselves, others, and gods. The Herculean, or the Abrahamic, or the Sisyphusean, or the Jacobian, or the

Atlasean, or the Jobian is the true contract and nature of man upon this earth as in a quarreling with god which is much more of an exhibition match than it is a great drama or a tragedy to the discerning consciousness-witness who understands the nature and state of play – not only of the theatrical event itself but of the stage upon which it stands, the cosmic stadium as in the metaphysical and mate- physical gala of Creation to and through which the twoness into and as Oneness into and as twoness game of creation plays itself out in infinite spheres of the micro and macro cosmoses.

So that the man who strives and truly strives strives gladly as a gentle warrior who knows the play of the agon is only a play; that the play of strife and struggle is only a play as in a theatre of consciousness moving toward itself in a variety of stages, facets, factors, dimensions, faces, names, and form studies – as in a painter taking various different brushes and methods and movements and moments in time and perspectives in order to construct a canvas of the infinite, a oneself image depicted by oneself which in the very creation of the self image as an aesthetic art of the highest order, reflects itself accordingly and as such ‘re-doubles’, or creates a tension of appearances as a perception and an apperception which amounts to a ‘pseudo-splitting’, or the creation of a ‘self-image’, or an ‘ego-self’, or a ‘mirror’ which appears to be ‘at odds’ with Creation as in a shadow, a spectre, an illusion – one which has already changed as the light has changed, as the sound has travelled, as the very tectonic plates of metaphysical Creation have moved – but perhaps one has not yet heard this thunderous utterance; perhaps the light has not yet travelled fast enough to reach these particular eyes and ears; perhaps those eyes and ears remain shut or narrowed from within; perhaps it is not time for this man to see; that he has not accepted that he may see himself truly – that he fears it may shatter him to death. And it shall, as it will, and as it must in order for him to see himself truly as that which remains: verily consciousness itself.

In this play of Creation like Jacob wrestling God Jacob is wrestling himself and God is wrestling himself in a play which is really a sexual play as in an erotic play of interpenetration at which one moment in a blur of movement Jacob becomes God and is separated from him (Shiva into Shakti into Shiva), and God becomes Jacob and is separated from him (Shakti into Shiva into Shakti) – in a partile movement of Wholes Into Halves and the various phasal relationships of God and Jacob like the turning light of the moon. So in this play we witness the entanglement of ‘bodies’ as in an allegorical movement (akin to the sexual rite) of a movement which immerses each body (one and two) into relationship and this relationship aspect, or the third partile, is itself God, or The Truth, in that each body dissolves into the blissful orgasmic unity which in the true sense of the word (‘orgasm’) can only be described as that which reveals the true energetic state embodied – or the experiential knowledge and revelation of Oneself as in God in the very incarnate flesh as in the son of God returning to (the Prodigal Son) the state of which he believed or perceived himself to be ‘born from’ or ‘emergent from’ as in an illusion or mis-apperception or ‘ruin of discrimination’ (which we might also call the ‘Paradise Lost’ or ‘history’) – that which he himself (as ‘ruins’) has constructed and remains before him as ‘truth’ or ‘structure’ or ‘worldly reality’ or ‘self reality’ as in the ‘manifestation’ of Creation as in the imagined screen of Creation or veil before Creation itself – the very embodying movement or process which ‘emerges’ ‘the body’, ‘the world’, ‘the figure’, ‘the form’.

See: the paintings of Francis Bacon…

“The child”, Nietzsche says, “is innocence and forgetting, a new beginning, a sport, a self-propelling wheel, a Sacred Yes” (Z, 55). The lion becomes a child when the individual who says “I will” ceases to affirm their values contrary to the law of “Thou Shalt”, and affirms them instead “for the sport of creation: the spirit now wills its own will, … its own world” (Z, 55).

This vast universe is a wheel, the wheel of Brahman. Upon it are all creatures that are subject to birth, death, and rebirth. Round and round it turns, and never stops. As long as the individual self thinks it is separate from the Lord, it revolves upon the wheel in bondage to the laws of birth, death, and rebirth. The Lord supports this universe, which is made up of the perishable and the imperishable, the manifest and the unmanifest. The individual soul, forgetful of the Lord, attaches itself to pleasure and thus is bound. But when through the grace of Brahman it realizes its identity with Him, it revolves upon the wheel no longer. It achieves immortality.

Swetasvatara Upanishad

…. dragging these girls with me to enlightenment - I’ll be like Shiva at your bedchamber doors Or a pinecone in the red night Fleshing, on and off… I mean, flashing - Red lips, red fingertips, In the stripped bare communion How many lovers can we fit in the abandoned town hall, How many, after all? All of which are you, darling Shakti My white night, my flashing brilliance My sparring partner in the black womb of Creation: All of the colours swirling in a daring combine Your brief penetration, my brief expulsion May it take lifetimes, or millennia?

And yet I stand among fools in the house of fools and make a proclamation: My fist in your mouth; The aura of the dying stars; The thrust of the universe toward an untimely end. Called away, dear Shaiva? To a thousand more proclamations? A thousand more doors of beloved? A new universe?

Desperate attachment; the doors of Paramatma

Men and women spend their whole lives pining over what they do not have, what they are not, what they imagine remains, is not whole, or broken.

This is what we might call the psychological condition of desperate attachment – or the desirous fuel to beheld and behold anything ‘of the world’ (‘without’, ‘not-held’, ‘not- yet-‘me’’, not-yet-‘mine’’).

This desperate attachment is the source of all ills; furthermore, it is the inability to exist in this moment as the dislocation of the eternal present into the space of time – or the separation of the painter and the painting, the lover and the beloved, the self and the world.

It is this ‘space between’ which is the enforcement and creation of ‘language’ as a breach or synecdoche – wherein the wor(l)d stands in to represent the whole; as such the whole becomes symbolically denoted – wherein Shakti becomes ‘the woman’ and Shiva becomes ‘the man’; furthermore, where Paramatma becomes ‘Shiva’ and ‘Shakti’.

‘… in the art of dance, the creator and creation is same; the dance happens in the dancer’s own body. That is why Paramatma is depicted as a dancer because He and His creation are not separate.’

Therein, even to depict Paramatma is not a ‘sin’ or ‘idolatry’ but rather a confusion or a refraction or a projection only necessary until one grasps the true meaning of Paramatma which is the dissolution of all symbolic potentiality into the unity and union of the whole as that which is the entirety of the symbolic and archetypal catalogue as names/faces/masks/dances of the Divine.

So that what one comes to hate is what is always already beside and behind one as the mask, the monstrous, the shadow, the encroaching thing upon the perfect ‘day of the ‘self’’ which even now is threatened upon being overwhelmed by the goddess of the night (Nyx, Kali, the Dark Goddess).

So that the dark goddess comes is that she envelops the world in the fires of evil – which is to say that she destroys all things in her union with Shiva to create a new universe in the wake of the old. This is merely a game of perception – because what remains even in the ashes and wake of the fire is what was present in the glory of empires and kings: the very soul and spirit essence which knows no purgation.

As such, the worldly man rages endlessly to no avail upon the wheel of ‘himself’ reproduction as in a hall of mirrors or his own world of lusts and ‘self’-entrapments of desire – until he exhausts them all and falls, crumpled to the floor – like a puppet, or a pile of clothes.

So that the Dark Goddess comes is that he is submerged in the period of true incubation which is his involution before birth into a new paradigm of seeing – or that period in which he dies and proclaims ‘I am dying’! But that which is dying, or the ‘I’, is that which he believed was ‘himself’. So that when a ‘man’s body’ dies and the family mourns his death they are mourning the transformation of his vessel, or the vessel which he has left in the period of the Dark Goddess in which his soul is unsheathed.

So that man fears death, or fears dying alone, is that he clings desperately to his image (and thus, his illusion of life); develops systems, habits, behaviors, methods, and structures which ‘solidify’ him in this imagined agreement with ‘reality’; thus, these systems (quite literally, in the sense of the conviction of belief) become his reality until they are broken by the encroachment of the inevitable total transfiguration of the flesh by spirit – a transfiguration which is everpresent; becomes increasingly ‘notable’ with

the passage of time as in the forces acting upon the flesh- body.

All of man’s terror is contained in this synthesis; thus, he travels from death to death (pleasure, aversion, mistaking, lack of discrimination) in order to avoid confronting his first projection: Death – as in the ‘death of the flesh’, or ‘the death of ‘himself’’.

All of man’s distractions and aversions and guilts and shames and scapegoating are to this end: to distract himself from death or to otherwise preoccupy himself with some other misery or game of finger pointing and blame so as to forget that ‘he’ is dying. For if he truly examined this ‘death’; furthermore, that which is ‘dying’, he would realize that what dies is only ‘himself’; what remains is truly himself.

So the worldly man travels from death to death; he is always in the throes of some misery or discontent – for nothing that he consumes or no fulfilled desire can free him from the bond and vice grip of this consumption of his presumed coming end; furthermore, that even the greatest pleasures of this world and of the flesh (wealth, sex, fame, esteem, and so forth) cannot but deliver him is if through a veil for a flash into that which is ‘the other side’ of himself – or into the world without death, the ecstasy and bliss of self realization.

For worldly forms like the sexual orgasm are peepholes or glimpses into the realm of self realization proper – wherein the sense organs function to deliver but for one blinding moment of pleasure or pain the true nature of the self to and through the sense-body.

Through these meditations, or the observations and practices of movement through the soul’s journey as in a consciousness of the subtle elements of life (consciousness- forms, thought-forms, shadows, shades, presumptions, dreams, desires, curtains), man peers through the realm of the presumed ‘apparent’ and enters into the spirit world of his soul’s path and stride.

Therein, we find the commonly quoted (in a variety of forms) adage that when we do not travel inward to live in light of the journey of the spirit wedding with the soul and abide there we lose something or die to something in our lives as in an emptiness of a ‘life’ lived purely outwardly; immersed in illusions and ‘historical’ myths and bondages composed by our fellow men and women who are equally as lost and living from this place of ‘without’.

This is what we might conceive of as truly living in hell – in the sense that we know nothing of ourselves; nothing of our true soul’s purpose; instead live and are led blindly by others equally as blind as we are: those consumed with the opinions of others, decisions of others, consensus of others, and ill-discernment of others. For this is what true anarchy is and means – that there is no God in the sense that none truly know God from the place of being within; from the place of the inner eye through which all observation and discernment and sense of innerconnectedness emerges – that the mass is led by a headlessness: a ‘knowledge’ without knowing, a ‘feeling’ without feeling; this is to say that they are guided by the foggy inclination of ‘something’ beckoning them forth.

And of course this is the path of all men, but whether they are led by the lamplight of discernment or whether they swing blindly in the mists and midst of a desire or a pain or a sensation which attacks them from all angles to which they blindly submit is the question. For all are called to God, and yet – so many submit before God has even appeared; that their struggle is then against the densities or materializations of God as in Creation long come and gone – the dead things of paper, flesh, and sensation – the things which, too, come and go, leaving man in the lurch of his passions and yet ever deeper swung into them by way of his addiction and lack of foothold: by way of his desperate attachment proceeding exponentially from an inward abeyance, an inward abyss.

For he has not turned and faced ‘death’; he has not turned and faced the Dark Goddess who is his birthright and the very face of Desire herself, the very impulse of transformation through which man is transformed; the thousand faces which he takes are all hers; in this sense, she is the spirit beneath the shaman archetype as the man who is all men and no man – the one who peels off a thousand masks to reveal a mirror (as in the great scene by the auteur Maya Deren in Meshes of the Afternoon) – one who shows man his true monstrous face back to him, the true face of ‘himself’ as an illusion through which he wrings his own neck with his own hand and lives merely half a life – immersed in the shade of his own possessed imagining – a creation which has consumed him and swallowed him whole – a painting which has become the painter…

‘In all art forms, the creator and his creation are separate. For example, a painter and his painting are separate. But in the art of dance, the creator and creation is same; the dance happens in the dancer’s own body. That is why Paramatma is depicted as a dancer because He and His creation are not separate.’

‘The Lords appease us with images. They give us books, concerts, galleries, shows, cinemas. Es- pecially the cinemas. Through art they confuse us and blind us to our enslavement. Art adorns our prison walls, keeps us silent and diverted and indifferent.

Dull lions prone on a watery beach. The universe kneels at the swamp to curiously eye its own raw postures of decay in the mirror of human consciousness.

Absent and peopled mirror, absorbent, passive to whatever visits and retains its interest.

Door of passage to the other side, the soul frees itself in stride.

Turn mirrors to the wall in the house of the new dead.’ – Jim Morrison

Through a higher art, a higher art than Morrison here suggests, the art itself becomes a prison as in the aesthetic dimension of ‘reality’ as a series of created ‘truths’ (‘selves’, ‘stories’, ‘structures’, ‘systems’, ‘stones’) which become ‘the world’ and the bars and balls and chains of man’s life – the stones which he must roll, the worlds which he must lift, the chains which he must wear as penance as his liver is plucked away by the eagle. For man is both the one who lifts and the world, the one who rolls and the stone, the balled and chained and the eagle – and he has created the very conditions for himself through which he might be bound; that he has imagined the very chains which he has so taken for ‘reality’ and thus he feels them tighten and constrict around his hands and throat and neck like a snake or a rope. It is his very energetic source of creation which upholds the temples and laws of his time; that he gives himself freely to them like lovers with contracts for his body that he gives himself up and lives in enslavement to those things which he has promised to himself and thus promise to him: to keep him safe, to protect him from the rising fury and black fire of destruction which rises from the black soil and into the very flesh from which the earth has slung him upright like a tree or a talisman – for that he holds her very essence within him and is so desperate not to see that very evil within himself (the evil which is the whole of Creation – the very Destruction and leaving of Shiva from which new Creation is born as in the very mechanism of Creating- Imagining) that he throws it all about him – he calls his fellow man it, he worships it in his fellow woman, he depicts hell as it, he depicts heaven as it; he depicts demons and God as it; that he draws such detailed depictions and inscriptions upon the womb of Creation through which infinite selves are churned out and he draws them and

knows that he cannot leave for he is as Creation Itself… so he imagines himself to be imprisoned.

He mistakes the womb for his Mother; not knowing that his Mother is Himself. He imagines himself imprisoned within the womb, not knowing that he is the womb into which ‘himself, imprisoned’ is being projected by way of his lack of discernment; the possession of his unconscious mind.

So that man, until he owns himself as Creation Itself, is owned by Creation Itself as in the very parts or aspects of Creation Itself he fails to claim or seeks to claim as in projections into the outer world (wealth, sex, fame, and so forth) as in disownings of the soul – these very shadow aspects control him and direct him and project ‘him’ into the outer world as in war, abuse, manipulation – all actions to and through which he is warring with himself, abusing himself, manipulating himself – as he is Creation Itself. There is no man he can strike that is not himself; there is no woman that he can rape that is not himself. So we see that the painter becomes the painting and Paramatma dances as in the projection of a ‘monster’, or a self which is overwhelmed by, overcome by, and possessed by that which it is so desperate to dispossess itself from. For it wishes not to be ‘ugly’, or ‘unloved’, or ‘unloveable’, and yet, this is what the Dark Goddess represents and says and speaks from the very centre of her womb – that to be ugly is to be beautiful and that to be loved is to be unloved and that to be chaste is to be lustful and deviant; that all of life is resolved in the very dance of opposites through which the divine child is born – the meeting and the union of the two into one. So that hot water melts the ice, the melted ice is poured upon the flame from which the hot water was raised – but not before the flame razes the earth and sends smoke to the sky…

That Paramatma dances is that the organism and the ecosystem are at play, lively, and equally playful in creation, destruction, and the ‘playing house’ between the two poles of rising and falling, the breath at which for a moment the

world stands still. For the dance of the breath is all; primary even to music in that music is emergent from it as the first aesthetic form; the first rising of the ‘alien to breath’, or the sensation or sensorial depiction or representation of the breath in the speech of breathing which is the resonance formative of the object proper. This is to say that the music is the gesture which ‘produces’ the object and contains and retains the signature of the gesture within it, as it, as the core of itself as itself – verily Creation. But to remain within the breath and never leave even before Creation, Maintenance, and Destruction is to remain at the source and centre of breath as in Creation itself before it is partitioned from One into the synthesis of three, before it is given trika or become three heads (gods) from the One Light. For one to remain in this place is to remain in meditation and contemplation of the infinite, even as the gods jest, men war, and women conceive… before the imag(in)ing of the cosmic game.

Sexual violation: Hitler, de Sade, American slavery; camps of power

‘Forgive them, for they know not what they do’ - Christ

resourced) businessman, politician, artist, athlete, or otherwise?

So we can see that this entire sport has terrible consequences in that it is so far removed from reality - reality in the sense of the soul-essence of the universe, the exploration of consciousness manifest in and as all things; yet, this very game is that, part of it, a projection of it, an illusion which reveals even the inner erotic nature of the coupling of Shiva and Shakti, or the penetrative and receptive in whose intercourses universes are born and thousands and thousands of years and bodies and limbs of desire as in veins of lifeblood are ‘manifest’, awake, alive, moving, pulsing, breathing, beating. And at last, it cannot be judged, but merely observed - and in this observation, one may find others who have stepped away from the game

to watch the wheel in distant amusement as it turns… like the seasons; the ages of man.

The dark goddess is manipulation, sexual violence, abuse, degradation, humiliation, s&m, domination and submission, sexual slavery - all of which are suppressed and repressed at the level of culture and yet indulged and desired in private, sexually. It is in this way that genocide and human slavery and rape become realities and literalizations of sexual fetishes which are not indulged at the level of play, the exploration of arousal as in a sexual game or carnival of desires. Instead they are made into a nightmare of literalities as they emerge, distorted, into the sphere of ‘society’ as warring and violent impulses, manipulative and coercive aspects put to work before the veil of deep repression - to such an extent that many do not even any longer realize or truly know that which they sexually desire or what arouses them beyond and behind the violence of the literal, or the glorification of the battlefield of the ‘human’ - which is rather nothing more or less than a cyclical game or story being told over and over again as, in each cycle, the root of the play is ignored (the repression of ‘inappropriate’ or ‘taboo’ sexualities and desires and fetishes) for the combatting or trial of the reemergent hydra of symptom(s):

violence, war, social discord, relational abuse, sexual trauma, genocide, slavery, and so forth. This is to say, all social behavior is first sexual behavior either permitted or denied - in that it is sexual energy clearly channeled through sexuality proper or rerouted (secondarily) through ‘other’ channels as in art, physical action, language, and so forth. This is to say that, furthermore, rerouting of sexual energy can be productive for soul growth and soul level knowledge when done consciously; that when it is done unconsciously as in a reaction to hostile social/political/cultural notions of the borders of ‘right/wrong’ sexual desire it results in, ever so often, violent acts and traumatic reactions and outbursts which not only further injure the already repressed and isolated social fabric but do further injury to the repressed and fragmented psyche itself as in a further confusion and obfuscation as in the creation of a symbolic chain of ‘desire’ away from the innate sexuality or desiring nature of the organism itself. It is in this way that hitler’s sexuality and orientation is alternately described as ‘perverse’ and ‘unknown’; the mingling of de sade’s sexuality with notions of criminality at the time and the very crumbling social fabric of upper class french sexual decadence is impossible to broach. These very individual instances of ‘perverse’ and ‘strange’ desires are lost in and to, and ultimately as, the very paradigms (as in borders and bounds) of sexual permissiveness and repression of the cultures therein themselves, as the very limits of legality and personhood, which, perversely and inanely, become abundantly clear in the acts of genocide and slavery and violence as in outbursts of the collective repressed libidinal forces which precede and proceed and succeed them in and as the glorification of violence as a catharsis as in a bloodletting of the desirous temperament through the only possible outlet - the literalization of the fetish as in violent enactment (nonconsenting, ‘real death’, ‘real rape’, ‘real torture’, ‘real slavery’, ‘real bondage’).

Therein, the libidinal desire is satisfied as in a playing out of the desire on the secondary world stage even as it fails the primary sexual stage of the bedroom or the erotic act itself.

The act then ‘falls’ to the level of the thanatonic as in a desiring death as in a ‘if i cannot have it, nobody can’. We, then, see the actions of men like Hitler and Putin as acts of libidinal ‘lashings out’ which captivate the collective audience as they are totems and representatives (if not recurrences of the same archetype) of the at large state of libidinal repression unto outword and outworld and outward ‘explosion’ as in a volcanic eruption of libidinal or dark goddess energy as in a worldly birth of that which was repressed by the former paradigm as in the desire which could not be achieved in the bedroom without the police of shame and guilt, or otherwise persecution and rejection and exile (and death) at the social and cultural level.

society and civilization unto the endless repetition of empty, contractual ‘romantic relationships’ and ‘marriages’, as well as eruptions of war and violence. That we have not only failed to advance these rites of old (as in the cultivation of social world peace through channeled sexual violence and potency and erotism) but abandoned them altogether in the name of repressive religious cultures of shame and chastity and silence is our shame. And they have seen, predictably, a continuation of same; a failure to reach the sexual maturity of adulthood by way of sexual rite and celebration in man and woman alike… a failure which reverberates across the entire swath of the social, cultural, and political fabric as a game of consensus fear of the dark goddess - a fear which consumes all unto silence, mutually policed and coerced repression of the sacred dark fetishes; their literalization (not direct, but rather indirect expression as reactionary expulsion or overflow or overwhelm or eruption) into and as the realm of our political and social ineptitude, confusion, and failure to truly, deeply communicate as in being in relationship. This repression becomes our very language.

Life is a series of impossible situations, a cosmic game, a series of trials and tests as in projections and delusions of supposed conceptual realities. One simply flips the chess board and walks away. The game is, then, ‘over’ by way of a refusal to participate, or to even be drawn in by the siren or temptation of the dream of the desired object - burned away by knowledge or melted away by devotion. Therein, we come to see the ‘object of desire’ as nothing more or less than a previously unintegrated aspect of the psyche unto cosmic whole. That it is ‘played out’ is that it is exhausted is that it is revelated or its true form is revealed: the self in disguise as ‘the other/the object’; desire itself disguised as ‘the desired’. The very beloved and the lover, the very Beatrice and Dante - themselves are melted away in the cosmic union - embrace of the Empyrean…

The proper answer to the Sphinx’s riddle to Oedipus is: ‘an illusion’.

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DESIRE

I see now what it is to break with illusion – it is to break with the desired for Desire itself; in this sense there is no pleasure and there is no pain, there is no loss and there is no gain. For even now even if I did say I ‘desire’ like pissing and shitting the bodily orgasm I would have to say that I desire it like I desire friendship or true camaraderie or anything else of this life – as things I do mourn and allow to grow into being but not without the higher understandings which have come into view by way of experience which have showed me precisely the human condition as in relationships among human beings dictated by marketplace of desirings. The only way to truly experience Desire – as with Nietzsche – is to return and abide wholly in the Desire itself; to never enter into teleological relationship with Desire as in a ‘distance’ or a ‘desired object’, as it is the entrance into the Machiavellianism which possesses the whole of humanity.

We might distinguish humanity as that which desires for the individual, the flesh, the body, the ‘self’; that the transcendence of humanity in the transcendance of Paramatma is the Desire itself without a ray, without an offshoot, without a without. That to abide in the Desire is to live the Desire within oneself as in a pure life force energy which neither comes nor goes, is born nor dies – but is the very circulatory force which enervates the body and lights the fire of the womb of Creation – which is to say that it is the life force energy of Imagining itself, the very fire light which is cast in all directions upon the wall of the womb and imagined (imaged) as fantasies, desires, dreams, and arousals.

Therein, the break with illusion is to at last understand that there is no pleasure and there is no pain, but rather they exist as, themselves, the teleology of distance as in loss and gain, or the attained illusion and the lost illusion upon its attainment. This is to say, that the very moment that ‘happiness’ or ‘love’ or any of these conceptual myths is

attained, they crumble like sand in one’s hands. This world itself is a desert of desire and is lit by the lamp of desire as in a projection outward which constructs great empires of dreams and wish fulfillments and fantasies – whole projects of mens’ lives dedicated to the attainment of the anima; whole fetishes of womens’ lives dedicated to the attainment of the animus – but in the world, as worldly thing, possession, consummation – a legibility, a tangibility, a ‘realization’ as in a manifestation. Here, when we abide in Desire absolutely, we are in relationship and communication with the inner whole and the inner wholeness as in the Wisdom nature of the organism as in the Desire essence of the organism – a Desire essence which, necessarily, as in the very necessity and definition of Desire, is always unattainable, unattained, or just out of reach. This is what it is to come into communion with Desire and to live within Desire as the life force energy which impels and empowers all life into being, into movement, into self realization.

Therein, of course, we come through the various different tragedies and trials as disillusionments – the loss of various different social and cultural concepts as life promises: ‘wealth’, ‘love’, ‘safety’, ‘security’ – or womb concepts or conceptions of a state of permanent suspension, bliss, or abnegation of life as in a promised state of permanent and profound ecstasy in and as the attainment of a certain goal, possession, or object. Again, we enter into the teleology, or linear mindset bent upon existence as that which will become realized upon the attainment of this goal, this thing, that object, that ‘next step’. All of this, of course, occurs away from life as in a conceptualization, or a fundamental and blatant unreality as in an outside this moment; outside The Now. Therein, we do not live; rather, we project life into a futurity, a dream, a desired object-state.

This primary projection is the severance of life from and at and to the root – turning the tree of life into a stump as in the leaving of the Desire for the desired-object, or the creation of a mythos, an image, an object toward which one

strives and abnegates the present moment as in the Desiring state, one ripe and rife with the power of embodied longing and desiring and striving and living and moving toward X. Therein, we may be longing for ‘god’ for ‘the lover’ for ‘wealth’ for ‘celebrity’ for ‘the infinite’, but whatever we are longing for we are moving through Desire as in through and toward Desire as in through and toward The Infinite. Desire and The Infinite are interchangeable terms as they both signify the ineffable, inexhaustible, everpresent life force itself – the Source Energy of Creation. To live in this place is a great challenge for many – as it is to sit in ‘apparent discomfort’ and to sit with the sensation of ‘being incomplete’ and to in fact meditate upon the root of Desire and to understand Desire as a state of being and a way of Being which, fundamentally, is the very face of God Itself; that which neither comes nor goes but changes form, changes face, changes ‘goal’ or ‘projection’ until at last all that remains is the fire of Desire itself, projected nowhere upon no walls but as Oneself as in Oneself as in the very fire of life which has ‘nowhere else to go’ but to be lived in and as Oneself Immanently, Immediately, Presently as in an abiding.

Again, it cannot be overstated how incredibly difficult this journey is, can be, and has been (for myself) in that it requires even at the root of the greatest desires and temptations (for myself, it has been sex and sexuality) to realize that these desires toward consummation or accumulation or possession or ‘object-fulfillment’ are themselves impossibilities; that they are not in fact exhausted but revelated as spectres and uncrossable bridges, as they are bridges to nowhere but as in an insatiable return to the very state of Desiring itself directed ‘elsewhere’, toward another mask or ‘vision’ of what is ultimately and fundamentally God orienting towards itself in a new way, fashion, or mode. There cannot be the final consummating sexual embrace which is a deliverance from Desire as it occurs within and as (as a re-presentation of) the very womb and hold of Desire itself as in the movement and flow of life force energy as in a breathing as in a Creation and Destruction of formal conditions of ‘existence’ as in figures

and forms of desiring. Therein, the very nature of Creation is to Desire; in this sense it Desires nowhere and nothing but toward itself figured and framed as ‘someone else’, ‘something else’, ‘somewhere else’. To be insatiable is the condition, not only of ‘man’, but of the very universe itself.

And this is how it expands, expels, expanses – in that it cannot live and breathe as an organism but through and by way of the very conviction toward life as a series of desires framed as impulses as uprootings from ‘life’ into life – which is to say, that which was ‘the former’ into the interaction and action and engagement of the present moment as in a ‘charging forth’, or a ‘revelating’, or a movement from the ground to the abgrund – or the ‘known’ into the ‘unknown’ as in an adventuring or frontiering led of course by the desire for something ‘more’, or something ‘else’, or something ‘greater’. We do see this not only in the adventurers but in the dreams of everymen and the conquering forces of figures like Alexander – and the aphorism of Alexander’s weeping once he realized there were ‘no more lands to conquer’. It is the equivalent of the universe realizing it has no more of itself to come to know, or that it has run out of space to grow. It is the equivalent of death, or the extinguishment of desire.

For this is how we can know and define, ‘death’ – as the extinguishment of desire in this formal setting of ‘the human’. This ‘death’ may occur while the body is breathing or after the body ceases to breathe. Of course, this is a trivial distinction, as the body of the universe continues to breathe with or without its subjective point of relation – with or without its Jacob, Job, Hercules, or Abraham. For this is what is Hercules’ striving – to die before death, or to come to an understanding of the root and source of Desire to understand what it is to be human; to transcend ‘humanity’ by way of understanding Desire and abiding at the root and core and essence of Desire as in to live with his immortal half as in to live with and in the house of the gods. And of course, in doing so, our trials proceed thusly – from without to within. In those who participate in the jnana yoga unto guru – they know this all too well, that the desires are at first

cleaved easily as in a charging through the undergrowth of a jungle – but it quickly becomes the sensation of cleaving one’s own arms and legs – the very flesh and biological organization of the body from itself into the very source and centre of consciousness itself. It is (or rather, appears to be) very simple to come to the root of the cultural and philosophical problems which appear to plague mankind – but in the further we proceed with the yoga the more we come to understand that these very cultural and philosophical problems are mankind themselves; not produced or reproduced in a divorced or conceptual or theoretical sense from the ‘creative minds’ of men, but are themselves subconscious creations of deeply repressed, difficult, confounding and confusing natures of men at their very sexual and social essences which are the very problems of being in relationship – not only with oneself, but with God (Source, Creation, Spirit, that which is beyond the ‘body’), and with those man loves, his family, his friends, and so forth. That, furthermore, all of these problems are problems of man’s very infancy carried into the so called ‘old age’ and ‘the grave’. Throughout his whole life, man remains absolutely and eternally a child of, and to, the universal whole. Even the sages who come into communion with Creation and even become absorbed into and as Creation themselves Oneself (as guru) – these sages went from being children of the universe to being the universe themselves – they went from being children to not even ‘dead’, but that they died themselves into Self.

So we see here that mankind is a stage, or an evolutionary step, into which mankind is born or thrust or comes with little to no memory (some more than others; perhaps with the help of seers he comes to garner some intelligence) as to whence he came, where he has been, and where he is going. It appears, to him, that he is a random animal, or else an animal so absorbed in itself that it fulfills its carnal desires and the desires of its surrounding cultural milieu unto ‘death’, or the extinguishment of ‘desires’ by way of the death of the ‘body’. Does it ever come to know the essence of Desire and become extinguished as and to its very self in

communion and union with the higher power, the cosmic Self? In the evolutionary step, perhaps – as other men have shown the world. Here, we might simplify the terms of Nietzsche’s Ubermensch to the collective evolution of ‘humanity’ into ‘something else’ while still living on earth, or the next collective evolutionary stage of consciousness experienced by and in the ‘human flesh or vessel’. And here, we do not turn to Nietzsche but to the sages, to whom this stage is not mere conjecture but rather lived experience. And we come to understand that the soul is eager to reunite with spirit and experience an entirely different journey, somewhere else, as something else, doing something else – as in a fulfillment of these worldly terms and conditions of ‘being human’ as in the discovery and abiding within Desire itself as the very life force energy of Creation itself as in an ‘exhaustion’ of desires as in desire-objects. For, at last, what else could the soul want but further, beyond, as in the very universal Creative imperative itself? Would it seek to return and do this work and this world again, to experience these exhausted desires again? For then they would not be exhausted. Such a soul would only be called to return as a teacher, or as an aide in times of trouble or turmoil. For myself, I can do my work in this life. For myself, I would seek higher climes – to go beyond in communion with Spirit, to live closer to the light – to go beyond these densities of man, his illusions, his desirings, his wheeling world.

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I have spent the entirety of my early life – from until around age 11 – ‘doing battle’ with the strength and impulse of my sexual desire, whereas at a younger age my sexuality was a realm and field of play and exploration. I might say, here, that from age 11 onward I was ‘initiated’ into modern society, as in culture with rules, legislation, and repressive rituals around sexual expression. The previous essays in this volume (and other volumes, of course) are detailing the disconnect, the severance between the state of Desire (the very nature of Creation); the set of legislated, legalized ‘desirings’ as in set flows of behaviors and pre-imagined templates for human interaction and sexual conduct as in roles, rooms, and aqueducts through which sexual energy may be channeled and expressed at the permission of the social set at large, or civilization.

Therein, these rules and legislations are inset or imprinted at the level of the conscious mind and the splitting of the conscious mind and the subconscious mind as that which exists in each person; thus, they do battle with ‘good’ and ‘evil’ as in the desires they experience which are ‘accepted’ (or that which they are told is ‘okay’ or ‘permissible’); the desires they experience which are ‘not accepted’ (or that which they are told is ‘wrong’ or ‘inappropriate’). At the young age of sexual initiation, which is the human rite of passage from childhood into adulthood, these experiences (traumatic for all in various degrees as they imply a severance of the organic Desire and the ritualized desire- pathways, or ‘civilization’) are like psychic wounds which throw the being into a state of uncertainty and lack-of- discernment because the being believes they can no longer trust themselves and their innate impulses if those impulses are ’wrong’. And as such, the vast majority of human society lives in a state of dissatisfaction, lack of self fulfillment; furthermore, lack of self knowledge (both at the level of the individual soul and the cosmic Self Nature) – as in this initial sex-trauma wound or wounding (wherever and however it occurred for each individual) – which was a policed rerouting of their Desiring into desire-containers, or proper conduct as fit for ‘civilization’.

The task is, of course, to rise above civilization and its morays and reintegrate, entirely, the organic Desiring-Body into and as Oneself as in an embodiment of the soul’s desiring self – a desiring self which is in direct relation to the cosmic birth of the child; a resurrection and rebirth of the ‘dead’, or the ‘murdered Desire’ as in a rise of the divine child – or the child who has gone through hell like Orpheus to retrieve his Desire and readorn himself with it and re- become it, and to step into it like his own body – like the resurrection of Dionysus, Osiris, Jesus, and Lazarus from the cave; from the dismembered body parts.

To re-embody and re-incarnate this sexual nature is to truly incarnate it for the first time as a conscious remembrance of it; in the understanding not only of the wound but of the originary wound of mankind as in an artificial separation; furthermore, the cultural physician-work of understanding just how this psychic wound has come to be passed down as in a traumatic inheritance and a disempowerment, or a false loss of sovereignty – by way of human investment in social institutions and religious institutions which police and govern souls into ‘citizens’ who are legislated into being, or orderly assembled into numbers, names, and roles within the larger social and bureaucratic machine of laboring body governance. This resurrection of the sexual nature by way of remembrance is the incarnation of the ‘inexhaustible, clean free energy for everyone’ of Tesla as in the literal flow of the Divine through the vessel of the body as in the entwinement of the soul and the spirit as in the free expression of desire on earth as in an embodiment, or a manifestation of the soul’s incarnate path, method, mission, and adventure or journey of self exploration by way of being in relationship to a materialization, or a form/body/being incarnate of (and ultimately, as) Itself.

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Spiritual Inhabitance / Dwelling of the Earth

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