Ol' Diz: Being, The Will & The Incarnational Act of History

00:01

So we’re doing this work of incorporation now… and theoretical metabolism. And the figure that I want to come back to, the one I kind of myself ruminate on, I think the most… and who I consider to be really so deeply important in the totality of baseball history is Dizzy Dean.

And to understand the radical foundation of play as the fundamental nature and essence of being itself.

00:47

And that’s a ontological realization that occurs as far back as the pre-Socratics with Heraclitus. Again, as we mentioned in the previous essay and several others, where I’ll reiterate it again here… the Aeon is a child at play with colored balls. This is a substantive realization, a generative realization at the foundation of the cosmos and cosmology — which always already goes beyond modern science in the sense that we’ve expanded our aperture and our ability to realize, conceptualize, and map the cosmos.

We have advanced cosmological mapping computer data systems which are extrapolating upon existing observable phenomena and mapping it out into the 500 billions of galactic components which make up the known universe and how they appear in space and in time.

So Heraclitus’ contribution is ontologically prior to this appearance, which is to say the literal map of the cosmos — because what he’s saying is this is what the cosmos fundamentally is. It’s a device of extrapolation fundamentally on play, creativity, experimentation, and iteration, which is observable perhaps most concretely in the evolution of the human genome. Right?

Again, this is the process of experiential and experimental recombination through sexual reproduction, which continually creates and iterates new forms of being, particularly in the species case — human being.

02:42

So when we look at and we drill this down to the level of culture and historical material reality, which is to say Dizzy Dean and the St. Louis Cardinals in 1934 AD American civilization, we’re looking at a very, very, very high contrast moment in human history — which is documented again, thanks to the American baseball archives or the American cultural archives of baseball — which is to say the rise of Dizzy Dean in the Great Depression as, fundamentally, the figure, the force, and the apparatus which reveals the nature of the universe through creative play in a moment of heightened contraction.

And what I mean by heightened contraction is that the means to life in an organismic sense; in an American civilizational and cultural sense, in terms of just purely speaking economy and metabolic resource… food, water, shelter, clothing… have been severely delimited.

We’re looking at the Great Depression as a historical event.

03:45

And amidst this Great Depression rises this man, this cultural phenomenon — through the aperture of baseball and the golden age of baseball in American cultural history, which is the utter heights of baseball’s popularity… thanks in large part to Babe Ruth over the decade of the 1920s and his rise to prominence through the creation of home run baseball in the live ball era — to which other notable hitters contributed such as Lou Gehrig and Rodgers Hornsby. This, too, as we discussed in the Ruth text… is a metabolic power of the will as an extension of the powers of the human being — symbolized by the advent of the home run, going further, going farther (ie. space exploration or colonialism), conquering more ground or territory through the flight path of the baseball as expression of force, might, power; the will through the organismic body.

But this is an expression of force, power, and might — not the character of the essence of the will itself at root and fundament. This is the difference between power and conquering mode of the expression of the will’s powers; the realization, out from under the appearance of the expression of the will… the nature of the will itself. It is the difference between materialist science and human history as a history of empires — and the realization of the nature of consciousness itself.

05:07

You’re looking at this again — we’ve talked about collision courses in history, specifically American civilizational history through the lens of baseball — which reveal… through historical material ground, through the essence and fundament of baseball as a revolutionary political and cultural device… a revelation of being out from under the rubble and ruin of history.

So you have this moment where baseball has reached its absolute heights in popularity. This would really be the period from the early 1920s to the mid 1950s. And you have in relation to this… one of the most highly contracted economic and social events in American history, which is to say the Great Depression and the rise of Dizzy Dean concurrently — as we discussed in terms of his personal history as well as the cultural history which he creates and intersects with through his engagement with baseball.

A dirt poor sharecropper — where he and his twin brother crash onto the baseball scene in the early 1930s with the St. Louis Cardinals and form this incredibly formidable pitching duo and captivate the nation — not only with their play, but… in particular Dizzy’s… antics and character on and off the field.

06:30

Dizzy Dean shares a lot of creative DNA with Satchel Paige, particularly the way that he declares his movements and plays with his movements — that stretch the limits of seriousness on the baseball field into play and to fundamental unseriousness while retaining and expressing absolute and utter mastery of the game and the sport of pitching as an embodied play. Not only this, but the language the two use to describe pitching, baseball, and play — which is a double iteration upon the game through symbolic expression of that which the game is. There’s a Shakespearean democratic populism to the two of them, wherein language is actually generatively created not only in terms of expressive movement on the field of play, but actually in speech describing and detailing the sport in real time… particularly in Dean’s term as a highly successful broadcaster after his playing career.

In both embodied language and representative speech — pure enjoyment of the practice of the sport itself as a sort of childishness. Again, this idea that the child wishes to play. This is the principle of the Aeon which emerges out from underneath the appearance of historical material reality, which is the genetic and biological constructs of the human being towards survival and reproduction, the essential motives or the will to power of an organism… as described by both Darwin and Nietzsche at the onset of modernity.

07:19

Dizzy Dean — emerging from this transient sharecropping history of utter destitution as a member of the lowest working class, rising to this incredible cultural power when he wins 30 games with the St. Louis Cardinals in 1934. And they win the World Series and he’s named MVP. This is kind of the height of his powers and he has a very short career.

But the impact again of this cultural figure, this character of Dizzy Dean with his mannerisms, with his way of speaking, with his utterly playful and irreverent way of being; with his drawl, right? ‘Slud’. ‘He shouldn’t hadn’t ought-a swang at that pitch’. This movement — Dean’s method of broadcasting, painting, and portraying the sport with language — goes far deeper into how radio functioned to provide the necessary visual grammar as a modern American poetry… perhaps no better embodied than by Dean and the broadcaster Red Barber.

These — Dean’s methods of articulation of self and play — are all different democratic populist-isms and ways of speech and idioms, which end up redefining baseball in the way that baseball is perceived in the American cultural lens during America’s period of greatest turmoil — and speaking the language of the people and their essential nature during this, their most prophetic moment of desperation. And this is the realm from which Dizzy Dean emerges. The populist epicenter. He emerges from the Dust Bowl. He emerges from poor white sharecroppers in the American South. As do, as history tells us, both Barber and Paige — the linguistic turn of baseball toward the essence of being. The way of speaking being into play.

08:39

This is to say… to get us a little closer to where we need to be here, is that we’re talking about a realization of the will and time. And this comes through embodiment, this comes through characterization, refinement of character — in which the will is made visible into space, and you could just call this being in the world. It is made into the clearing which is the revelation of being, the space in which being can be made realized. This is simultaneously linguistic as in form and figuration and speech of being into form, and utterly silent. It’s a practice of the ontos of being out from under history, space, and time. And a realization of the ontos of being within and as them as a timelessness in time.

And... what’s so fascinating about Dizzy Dean, again, is not necessarily his achievements, although those are quite important, but rather — it’s his character and the way that his character emerges in high contrast to the historical moment which is occurring, which is to say extreme political, economic, and social contraction as it’s occurring in the United States proper.

And so you have this cultural artifact of baseball through which Dizzy Dean is presenting this radical playful reality, this radically colorful reality which actually breaks some of the most persistent borders and barriers and myths of American separatism and conflictual essential identity in his friendship with Satchel Paige and advocacy for black baseball players. This playfulness as a radical primordial unity incarnate in historical and material circumstances of profound fragmentation.

09:38

This immediately becomes a ontological ground or a territory or an opening for the American culture or civilization to walk in… in a period of time where its sense of self is being abandoned and it’s being lost to time. Fractured, fragmented, dissolved, destroyed at the root of its definitions and ideations of self. This is to say — an emergence of ontic self realization amidst utter civilizational cataclysm and collapse as in revelation of the true, shining nature of being out from under historical material becoming, collapse, and ruination.

This is an incredibly powerful historical moment — in terms of the way that Dean pitches, the way that he plays on the field, the way that he jokes and he speaks about baseball.

10:07

This is a refined craft that he’s cultivated with the Sam Houston team and the Army team prior to his signing in the semi-pro and then joining the St. Louis Cardinals. This is a character that has been built simultaneously out from under and within the greater matrix of American political destitution in the working class… again, through a sharecropping family, which was destitute and transient — made money by laboring on farms themselves, a sort of indentured servitude, a modern indentured servitude.

You have this man who is born into political collapse; native to it at the level of the underclass; and as the American political and social systems at large are collapsing, you have the emergence of Dean as a figure who is heroic in his anti-heroism in the sense that he is entirely democratic and grounded and populist in his way and nature and method of being. It was said by the Reverend who presided over Dean’s funeral in Bond, Miss. — Bill Taylor, ‘He has left us, but he has not left us empty. Few men will be remembered as he will be, a man of kindness and good will. He was an institution it would have been a tragedy to institutionalize.… His speech didn’t always follow the rules, but he was better understood that our best grammarian’.

And you experience his cultural success as an American cultural success at large. His light as the light of being shining through America’s night. And his cultural success is far deeper than the previous modes and methodologies that have been presupposed in American history and continue to be presupposed as America’s founding cultural myth — which is to say economic or political success.

What Dean accomplishes and what is so powerful about Dean is that his accomplishment is an accomplishment of character and spirit, particularly through the adversity of his childhood and his youth into the creation of his presence and expression of the force of his nature and the force of his being through pitching as a mechanism and a way of being on the baseball field. Not only that, but his language, his way of speaking, which is a mode of the realization of the democratic ground of American history, which is its labor force — which is ‘uneducated’ yet profoundly intelligent.

12:25

Which is deeply outside of the academic or the intellectual as in abstraction of reality and life into mind and yet is profoundly insightful — as in an intuitive embodied realization of the ground and powers of being themselves iterated through them in a Christic sense of the true revelation of being in the ground of the world realized through those who compose it.

And his way of being as a figure in baseball history comes as close to as pure play in terms of laughter on the field or joking on the field or profound expression of the cultivation of skill and mastery on the field, again, through his pitching and his craft…

This is... a way of striving and becoming — in terms of the cultivation of the personality and the character — which is a spiritude which transcends and emerges through the collapse of the supposed ontology and register of greater American cultural and civilizational history and human history itself, and is furthermore a revelation of the true ontology of the cosmology of being itself, as we initiated with Heraclitus at the outset of this oration.

13:23

So you have a collapse of the ideological foundations of a society or a culture which is its myth-making capacity or its way of constructing itself in space and in time, which is always already destined to collapse — unless and until it is grounded in the true ontos of being which is play; free play. The liberation of the ontos of spirit out from under the rubble of time, history, the genome and unrealized genesis of historical being itself. This is necessarily a self discovery, a self realization at the root of existence which is the project of all philosophical history and time; all inquiry into the nature of being and reality and existence itself proper. The trajectory of the attempt to know and realize the self, itself, oneself.

What is destined to be revealed is always already the founding ontos of civilizational history… which is cosmological essence… which is play. It is that which does not know that it is always already being at play; as such has forgotten the ontos in and at its play. The ontos is playing through it; the Aeon is playing through it. The actor has forgotten that it is merely acting, so to speak. What is the deeper identity?

13:49

And this is such a profound realization — which is in fact so deeply grounded in physics and cosmology and in the history of the evolution of the cosmos itself, specifically through recombination as a principle that occurs in a thermonuclear nature, in a genetic nature, and in a metabolic nature across scales, right? This is something that is occurring in the stellar fusion of stars. It’s occurring in the evolution of species — and it is occurring as a metabolic exchange or the energetic currency which flows through the cosmos proper, which is mapped and made visible through the modern cosmological projects… which are a data project and a computational project of understanding how the universe is in relation through different galactic constructs as an exchange of energy, light, heat, force and radiation.

So this is a — and I’ve described this in previous essays, which are far more abstract in terms of their metaphysical and cosmological and physical implications — a nesting doll effect, which is the nature of relations in all space and time as transcendental of them, which is their essence, their energetic thermodynamic and metabolic essence, their thermonuclear essence.

15:39

And so this is what Dean himself reveals most profoundly through the cultural aperture. And again, this is why he and Satchel Paige are such close friends — is that they both understand this creative nature and essence of play of being itself and are translating it through the ontological ground and unto the cultural nature and fabric of baseball itself… and thus making it apparent and visible in a greater historical sense and cultural sense in American civilizational history. It is essential to understand their roots as dirt poor children in the American South; to relate this directly as historical and material condition of life and being itself toward their realization accordingly.

And by that very making apparent… and, again — in context and in locality and in regionality as an American civilizational history — making it (the ontos) apparent in human history itself. They’re making apparent this essential realization which is explicit in Heraclitus and the Heraclitean fragments.

16:07

It is that we are looking at a freedom of creative essence and freedom of being, which is implicit in the extreme total ontological framework of all that is created and is gesticulating and is becoming through the cosmos at various different scales, which is to say species or galaxies — which is the creative play of the recombination of the thermonuclear essence of being in space and in time, as space and as time. It is the implicit being made explicit phenomenologically by way of and through the powers of the expression of the self as in the realization of the self out from under all things as a revelation of being itself.

The fabric and the ontological foundation of space-time and of relation and relativity. Relativity is the way that this methodology is continually recombining as a phenomenological occurrence in space-time. This is what appears to be — wherein and in fact it is a recombination of energy perpetually… iterating and reiterating upon itself through experiential encounter of itself in different form.

This is the essential nature of relation itself.

17:32

So what’s happening is... Dean himself and Satchel Paige himself, they are revealing this fundamental essential principle of the creative being, which is to say the Godhead or the cosmological totality or the fundamental essence of being itself through this aperture and this lens, which is drilled down through so many different unfoldings and happenings — which is to say the evolution of humanity and then the evolution of cultural artifacts and the evolution of civilization, which appears to be so obscured through history and through time and phenomenological appearance that this essence and essential identity is lost to history and lost to time…

Which is what makes Heraclitus’ cosmological realization so important and so timeless — is that we’re not necessarily recovering anything other than that which is. And the question there is how to integrate that which is into space and time, which is to say being in the world. And to be in the world as such is then to adopt the creative identity of realization proper and self-realization, which is to say the playful recombination and the radical presence in space and in time with that fundamental ontological identity being incarnate, which again is to say Christ’s identity with the Godhead.

19:01

But this is to get far more present with that identification and that force through the creative theater and play of baseball itself — and to adopt that identity in space time through that creative play and theater, which can then be extended into all space time.

Baseball is the theater, which is the teacher that extends far beyond that theater itself into a realization of the will — in the most totalizing sense — in all time and all space. This is a theater that’s meant to enter into the world and a transcendence… and to embody in that transcendence and ground in that transcendence a profound reality such as Dizzy Dean, the sharecropper who becomes the figure that we know him today, which is the revelation of the ontological foundation of being in a cultural and historical context… which itself constitutes America’s most desperate time.

19:52

And this is a concept — I was kind of circling around some more abstract things in the park the other day. And one of them is Tikkun Adam and Tikkun Olam, which are these... Jewish mystical principles of repair of self and repair of world.

And this understanding, right, of the constant presence of eternity and time, which is phenomenologically manifested in these fragments of lives and forms and figures… which are all necessarily entropic and are always already skulls — which is a concept in the esoteric and mystical Hindu… of the Smashan Tara or the cremation grounds, which is the cremation grounds of skulls and skeletons, the burning away of all history and all time to reveal the infinite and the presence of the will, which is always embodied in incarnate and changing forms. The depth beneath the appearance which is the eternity behind and beyond form.

21:16

So you have this realization of eternity and the eternal, which is the essence of the creative will of being in natural time — which is the same as witnessing the seasons or witnessing a sunset or witnessing people walking.

But this is a question of whether or not that perception is metabolized into the clarity of sight, which is the purity of presence, the ontological realization and revelation of being itself. Really… we are talking about a mystical or sage-like presence as in realization, perhaps not intellectually in terms of knowledge, but in terms of embodiment — which is again the essential and the absolute beyond knowledge or any other form or formulation into direct incarnation of being itself proper. It must necessarily be totally embodied as a formal presence and as such realized. Not just in the mind, or as a severance that has not reached total integral incorporation with the whole of the powers of being actively and embodied as in present and presence-d and presencing.

21:44

When we’re talking about Satchel Paige or Dizzy Dean, there’s a profound sense of realization, which is beyond vampirism as a minimus of the will, which is to say the wounded animal which is existent unto survival alone. This is a radical presence with the essential nature of being and the force of will itself proper — and is as such the remedy for all life, which is again the healing of the self and the healing of the world.

Which is profound acceptance and realization of the identity beneath all things, which is the child who wishes to play and is in and at play in the universal whole through all of these different disguises or kind of cloaks and sediments of historical being as they unfold in space and time — which is to say the evolution of different species or the evolution of the universe through metabolic recombination, right? Through thermonuclear recombination.

22:13

And as such — translation of this essential being down through different genetic and formal linguistics, which are themselves in always already in themselves a linguistic which necessarily has formal limitations. It’s being translated into a form or a phenomenological container, which is unfolding and discovering this essential will through a phenomenological container… which again necessarily has attributes and characterizations and as such limitations.

So this is a question of reaching the ontos, or the true force of being within Dizzy Dean — out from under the animal, the human, historical material, social and cultural constructs, which necessarily delimit that emergence or appear as veils before it. Which are themselves phenomenological emergences or peekings-outward from beyond and behind that garment of the transcendental — its attempted or attempting appearance and emergence onto and unto the field of time as in the transcendental principle at work as in the principle of realization at work in and through evolutionary history of the cosmos and the organismic-specie-al proper.

23:08

And this is the essential thing here with Dizzy Dean, which is so powerful — is that he is simultaneously perhaps the most profound realization of the ontos of being in baseball history and baseball cultural history, but at the same time, he is that most profound realization in the moment at which the culture and the civilization and perhaps the species itself needs it the most… which is again to suggest, as we discussed with Hack Wilson — a profound moment of high contrast within baseball history and human evolutionary history itself — which necessarily emerges its essence in a chiaroscuro(n)tic way and dimension.

And it’s not a coincidence that these two ontological emergencies of Hack Wilson and Dizzy Dean occur at the same time — because we’re witnessing a profound moment of the transformation of the perceptive powers of the American cultural and political consciousness proper… through the emergence of global modernity in a high magnitude way as with World War I and World War II and the breach between them, which is the… really, destruction of the political and economic terms which once defined America and as such the theoretical, ontological, and philosophical terms and precepts which as such guided the civilization, however misguided — historically prior. This includes, critically, quantum physics and the atom bomb as mid century forces, forms, and artifacts of this revelation of the ground.

24:30

So when you have this level of profound revelation… that the grounds, the civilizational grounds or the cultural grounds have disappeared… you’ve actually created the necessary void or the abyss for real being in the world to emerge.

It requires a clearing — which is to say the stripping away of all of the illusions and delusions which formerly defined the culture of the civilization itself, its destruction or its utter fragmentation into delusion and chaos, which then necessarily avail — through that void and through that chaos — the emergence of the true nature of being out from under all of the apparent veils, right? This is the principle of false identification of the self; the falling away of this veil of misidentification as a basic principle of the revelation of being in time as history — for the transcendental, Vishvarupic, eternal form of being to emerge in time as revelation of being itself. Time must be cleared away as in misappropriation and misidentification for the essential nature of creation to reveal itself out from under, beyond, and behind the noise of the cultural production of the artifacts of its being which are mistaken for the reality of the essence of its nature; as such, its being itself.

24:57

Again, the cultural, civilizational, the human, the animal — all of these historical material linguistics, which are the development and unfolding of the powers of being through space and through time. The realization of the fundamental ontos, the fundamental ground of being in space and in time, as in revelation.

This is what we continually return to is this… this concept of revelation and the historical reality of revelation. It’s just a question of seeing closely enough and seeing clearly enough, right? This is a question, again, of perception.

25:27

The fulfillment of the will occurring as an eternity in time, and this is something that’s available to us all of the time — but is dependent on the orientation of our perception and our ability to pierce beneath this veil of relativity and the ontos of the will as it occurs historically, as the building of the foundations of phenomenon and thus all of phenomenology, all of the appearance of things — to pierce beyond the appearance of things and the form of history into the void that precedes them and perceives them… which is the historical moment of the falling out of the ground, which previously defined culture, history, and perception… which is thus the availing in time and in history of the transcendental will and the force of will — which is made to appear then in history as a cultural artifact and phenomenon, which is then visible, right? Which is then apparent.

And this is what his historically, philosophically understood as the end of history proper as in self realization and teleological reunion with and of the powers of creation with itself, themselves. A real unity — in, of, and as presence, presenscing… pure presence of being itself as a transcendental adjoiner of all being and all time; thus the abolition of relative separation into and unto eternity of transcendental relation as and through all things.

26:24

And this is Dizzy Dean in 1934 with the St. Louis Cardinals. The development of his character and the unfolding of his character emerges from this a priori will, this primary transcendental will. A native, playful, child-like will and willing unto and toward play… which again is the grounds of the historical and material destitution of the American working class — which is always already in anticipation of the death of American civilization, which is to say exactly what occurred in the Great Depression. This is the end of a play already within a fabric of a people; an underclass of a people who are not deluded or swayed into civilizational modes.

It’s a death of the foundations of the conceptualization of American civilization. A death that has always already occurred in the historical political underclasses… in a revelation of the creative powers of being out from under civilizational and empirical modes of delusions of being and constrictions and confabulations of being — which is to say that civilization is a disciplinary construct which attempts to direct the will and correct the will into predictable formations and formulations… such as the economic flows and processes of capitalism and ritual power creation as in the political foundations of civilizations as the generation of products and material and good and service, which can then be extracted… this labor can be extracted and symbolized into monetary wealth, which is then resorbed into those who own the mechanisms and the systems and control mechanisms of that labor production and labor consumption — which is to say the elite class or the managerial class or the ownership class or the kingship of that civilization.

27:57

So we’re really talking about a machine of the control of the will, as we discussed in the previous essay. A forced aqueduct of the will toward and unto the elite project of the extraction of value from the political underclasses of history to prop up and propagate its mythologies and mythos of power.

And this moment, this historical moment of the opening up or the gaping of the void which is beneath American civilization, the attempt to direct the will as in cities, metropolises, the agriculture of cotton, farming in the American South, industry in the American North… the opening up of this historical void as in the collapse of these social and political systems — is the revelation of the true powers of being which can emerge not only from and under history, but from and under human being in the correct circumstances which baseball avails us of, which is the creative play of being and time, that theater of creation.

And the necessary emergence of a historical figure such as Dizzy Dean, who has already been absolved of this… you could call it the sin of civilization, which is to say the imprisonment of the will in a false construct — which again, you could say the imprisonment of the will and in a false construct also applies to the human being in the sense of a genetic information being imposed as a limitation upon perception and the powers of the human being… from and through and within which the will must be freed as an essential expression of the ontology of being through the human being, which is necessarily a thermonuclear, metabolic, sensate, organismic… limited aperture.

29:24

Again, this is the same principle with civilization. This is a limited aperture of the expression of the full energetic force and ontology of being out from under the human, out from under history and out from under time. So we’re always looking at that transcendental moment or the transformative moments of the revelation of will out from under these restrictive historical, political, economic, social, ideological conditions — all of which are squeezing the aperture of being down into form, constricting it down into historical material space-time… which are the relative principles of the thermodynamic unfolding of the energetic universe itself proper.

This has all been condensed down into an energetic terra-byte of information, so to speak, and that information is attempting to avail and reveal itself through itself the full powers of being as the full powers of being — in a vessel which is iterative and fundamental of and to them at and in the utmost nativity. A freeing and releasing of that will of and from and within being itself. The iterative form as a revelation therein of it.

30:17

This is the historical project of all time and humanity itself and all of existence — which is the attempt to liberate being out from under the cloth of that which it appears to be in that historical moment as a stage of evolution, a stage of revolution, which is the possibility of being out from under phenomenology.

30:39

And this is what Dizzy Dean does. And he does it through the revelation of the essential nature of the being of the will itself, which is to say the creative ontology of play, the child at play, the being at play, which is constantly and continually recombinating different forms and possibilities in space and in time, through space and through time, as space and as time, right? He does this down to the linguistic; the creative play on the field of play and the way of describing or visualizing or envisioning that field of play as in perceptive and perceptual, poetic construct of being at play. The free, easiness, incorporation of the grounded embodiment as primary. This is, again, the democratic populist mode of awakening of being unto itself. The real field and crop and form of the body. The nativity and fleshliness from and wherein the Godhead and the eternal effortlessly, infinitely emerges in its powers and modality. These are the clothes of the infinite.

So who and what is the infinite and what is the true nature of the infinite? And this is the question of all religion and all spirituality — which is answered discretely, and perhaps not so discreetly, by Heraclitus… in terms of this question of the Aeon.

And to answer this question and to embody this question is a profound form of historical liberation. The embodiment of the creative play of being is the integral answer to it. At root and fundament and ontic foundation.

31:52

And it’s a liberation out from history and materiality — because to embody this essential identity which is revelated by Heraclitus and is as utterly and abundantly apparent in cosmology, phenomenology, physics… astrophysics and quantum mechanics — is that this is a experimentation of consciousness in terms of a recombination of forms, whether that’s elements, whether that’s genetic information, whether that’s star systems or galaxies and an interrelation of energy — which is continually forming new, more sophisticated constructs, new, more sophisticated ways of expressing itself and thus realizing itself out from under the garments or the rubble of history, which is to say a cosmological history first and foremost as a sedimentary recombination of, Heraclitus would call it fire — but I think here we can just say energy or radiation or force or will, right? This is first and foremost a deep time history of creation itself in full and whole; as such, a profound wholeness of being as transformational, transformer, and transformative of the linguistic of form in and through which the creative play of being is eternally and foundationally being expressed in new recombinations and iterations of compound, profound, and complexity.

All of these different ways that we can translate this essential concept as it is continually metabolized and reformed throughout the larger arc of the creation and expansion of this particular universal construct — which becomes realized in galactic systems, which becomes realized in the development of different species, single-celled organisms, star systems and stars themselves proper. To return to that ontos, return to that source and embody it down through this... profoundly intricate history of the revelation of the will — down through these different forms… all of which have these different characteristic attributes or way of expressing the will and language of expressing the will through their intimate and incarnate being themselves.

33:43

To have revelation of this principle in terms of the existence and embodiment of it… is what we are talking about when we’re talking about self-realization, which is the return of all of the powers as in the essential nature and the ontos of being itself embodied in the being, embodied intimately in the being — its character and its nature and its essence realized intimately, immediately — which is down through the scales of history and existence into an incarnate form or phenomenological being or a discrete packet of information — and that discrete packet of information expressing the entire phenomenological cosmological essence of being itself intimately, immediately… as in an expression of the true nature, the ontos of the will.

So this is what we mean by condensing and compressing the entire history of space-time and reaching the ontos point of being, the true nature and knowledge and essence of being, and living out that ontos, living out that essence as in a total reunion with the Godhead. This is an abolitive transmutative transcendence of space-time itself and a realization of the infinite in real time.

34:44

This is intimately, infinitely accessible — but through the realization of the ontos of being itself.

34:52

So this is the power and the nature and the essence of what Dizzy Dean is doing historically and culturally and materially, intimately and real time. It’s a rescuing, it’s a salvation of the true nature of the being as in the child wishes to play — in this radical presence and remedy, which is healing of self and healing of world. It’s a salvationary force of the cosmos, which is the true nature and knowledge and essence and recognition, incarnation and embodiment of being.

It is all of these things. And it is that being in the world… which is a profound recognition. And again, this is why Dizzy Dean is so important — and he’s understood as so important culturally and historically during this period of time — is that it’s a profound recognition out from under the minimus of the will, which again, as I said explicitly before — is a vampirism.

It’s a wounded animal unto survival alone… which is the fragmentation and fracturing, which is the impossibility of culture and civilization as we truly and natively understand them, which is to say intimate relationship and community and a communal revelation of the nature of the will, which is a playfulness and being in play and being in the world and being at play together, which is itself a utopian history, a utopian possibility latent within history as in a realization of the ontos collectively at a species level. This is all natively understood at the root of human being historically and cross-civilizationally. The question or the idea is how to bring this about, or how this is brought about in history. It is historically understood as a realization of the powers of creation as in the Godhead.

36:42

So this is what we’re really talking about. We’re talking about profound spiritual revolution or we’re talking about the possibilities latent within humanity. We’re talking about the possibilities latent within the eternal essential expression of the will to be recovered from within this survival mechanism, this animality, right? This possessive consumption, this power… the struggle for and of the individual will, which is the entire history of humanity, right — which is just the cycles of empires and the cycles of the attempting to control and possess.

That which Alexander the Great explicitly references, as an ultimate and ultimatum of this history. He requests that his hands hang outside his tomb to suggest that you take… you have nothing and you take nothing with you. This is the understanding at the far end of that political extreme, realized and reached at the end of the line of that form and method of colonial, deep primal animality of inquiry — which is to say the true understanding of existence itself vis-a-vis the profound negation of creation through the animal desire and drive to conquer and possess and destroy at all costs; to, perversely, incorporate all of history and all of life materially into the individual will. As it is clear in and throughout this oration — this is a profound inversion of the inquiry we are discussing at hand with Dizzy Dean. It attempts to incorporate the world through the animal self, the organism self.

37:22

Dizzy Dean’s contribution to the cultural and civilizational history of baseball itself proper; his incarnation…he shows… what he’s expressing is so much deeper than the grasping at political, economic or metabolic straws — which is to say the desperate fight to survive… which is so particular to human history and so contracted within his specific moment in human history as an American cultural and civilizational history.

He is expressing this profound will to play — which is beneath and behind and beyond all of the sheaths of his being, so to speak… beneath the identity Dizzy Dean, beneath the sharecropper, beneath 1930s America, beneath the metabolic organism of the animal, right? It’s beneath all of these genetic identifiers and inheritors — down to the essence, the ontos and the essence of his being.

And he is reaching that, grasping that as in the nature of the soul, the nature of the self, the nature of the spirit. Retaining it as in the ontological essence of his being, retrieving it as in an Orphic project, as in a retrieval from hell, incarnation, the depths of materialization and density of form… this essential source, essence of the will, the spiritual essence of the will, eternal cosmological essence of the will — retrieving it, the Heraclitean will… bringing it to the surface of the everyday and expressing it.

39:35

Even in these most contracted conditions. Perhaps even in light of and because of these contracted conditions, again as a chiaroscuro of time as in light and shadow — midnight of history and revelation of the light of being in time — he’s bringing it into the field of play and realizing it beneath all of these cloths and these garments and these apertures, however true or however false, you can debate them. But they’re the necessary phenomenological garments to bring being incarnate embodied into reality, to have the experience necessary to retrieve the nature of the will as in a process — the process of history as in the process of revelation — and express it out into the open of history, express it out into the open of space-time and to reveal it unto being itself as in a phenomenological incarnation of being itself.

And again, as we discussed in the last essay, this is the project of human being and this is the project of all of history. This is the project of all of time.

40:28

This is revelation, this is self-realization.

40:33

So.

That’s essentially what I got. I’ll catch you on the next one.