Category Archives: Religion

The everted present

Esoterism, Metaphysics, Star

Ray Cummings: “Time is nature’s way of keeping everything from happening all at once.”

“…And,” someone adds, “space is nature’s way of keeping everything from happening everywhere all at once.”

“…And,” another offers, “self is nature’s way of keeping everything from happening to everyone all at once.”

Presence is God’s way of distributing Godself through time space and consciousness.

But within God, everything does happen all at once, everywhere to everyone.

Adonai echad.

The present is the Absolute everted within Itself.

Plotinian summary

Metaphysics

Plotinus: Every soul actually does see outwardly to a self the size of a body, and every soul potentially can see inwardly to a self the size of the cosmos. A soul who sees both inwardly and outwardly together, intuits its root in inconceivable nothingness beyond cosmos, body and being.

Contemplation

Esoterism, Judaism, Metaphysics

A passage from Plotinus reminded me of another passage from Brothers Karamazov:

The painter Kramskoy has a remarkable painting entitled The Contemplator: it depicts a forest in winter, and in the forest, standing all by himself on the road, in deepest solitude, a stray little peasant in a ragged caftan and bast shoes; he stands as if he were lost in thought, but he is not thinking, he is “contemplating” something. If you nudged him, he would give a start and look at you as if he had just woken up, but without understanding anything. It’s true that he would come to himself at once, and yet, if he were asked what he had been thinking about while standing there, he would most likely not remember, but would most likely keep hidden away in himself the impression he had been under while contemplating. These impressions are dear to him, and he is most likely storing them up imperceptibly and even without realizing it — why and what for, he does not know either; perhaps suddenly, having stored up his impressions over many years, he will drop everything and wander off to Jerusalem to save his soul, or perhaps he will suddenly burn down his native village, or perhaps he will do both.

There are a good many “contemplatives” among our peasants. And Smerdyakov was probably one of them. And he was probably greedily hoarding up his impressions, hardly knowing why.

From Plotinus, who might very well have inspired the above passage:

If [nature] were asked why she creates, she would reply — if, that is, she were willing to listen to the questioner and to speak — “You should not have questioned me, but understood in silence, just as I myself keep silent, for I am not accustomed to talk. What is there to understand? That what comes into being is the object of my silent contemplation, and that the product of my contemplation comes into being in a natural way. I myself was born of such contemplation; this is why I have a natural love for contemplation. My contemplation engenders the product of my contemplation, just as geometers draw figures by contemplating. I, however, do not draw anything, but I contemplate, and the lines of bodies come into existence, as if they were issuing forth from me.”

(This is an English translation of Hadot’s French translation.)

Etymonline’s entry on contemplation:

contemplation(n.) —

c. 1200, contemplacioun, “religious musing,” from Old French contemplation and directly from Latin contemplationem (nominative contemplatio) “act of looking at,” noun of action from past-participle stem of contemplari “to gaze attentively, observe; consider, contemplate,” originally “to mark out a space for observation” (as an augur does), from assimilated form of com-, here perhaps an intensive prefix (see com-), + templum “area for the taking of auguries” (see temple (n.1)).

It is attested from late 14c. as “reflection, thinking, thought, act of holding an idea continuously before the mind.” The meaning “act of looking attentively at anything” is from late 15c.

In cogitation the thought or attention flits aimlessly about the subject.

In meditation it circles round it, that is, it views it systematically, from all sides, gaining perspective.

In contemplation it radiates from a centre, that is, as light from the sun it reaches out in an infinite number of ways to things that are related to or dependent on it. [Ezra Pound, 1909, recalling in his own words ideas from Richard of St. Victor, 12c., “De praeparatione animi ad contemplationem“]

Perhaps to con-temple something is precisely to refrain from com-prehending it.

The last passage in Daniel Matt’s Essential Kabbalah is taken from the Sefer Bahir

Whoever delves into mysticism cannot help but stumble, as it is written: “This stumbling block is in your hand.” You cannot grasp these things unless you stumble over them.

This recalled a passage from Aryeh Kaplan’s Inner Space:

The Kabbalists teach that this is the concept of God’s most sacred name, theTetragrammaton, YHVH. The Tetragrammaton consists of four letters Yod, Heh, Vav and Heh. These four letters have a very special significance.

The Tetragrammaton is related to the past, present, and future tense of the Hebrew word “to be.” In Hebrew, “was” is Hayah, “is” is Hoveh and “will be” is Yihyeh. Therefore, when one reads the Tetragrammaton, one should have in mind that God “was, is and will be” all at the same instant.’ This indicates that God is utterly transcendental, and higher than the dimension of time. God exists in a realm where time does not exist. At the same time, the Tetragram

At the same time, the Tetragrammaton denotes that God is Mehaveh, “the One who brings all existence into being. It is in this sense that the Tetragrammaton refers to God’s causal relationship with His creation. He is the source of all being and existence and His essence permeates creation.

We can understand this on the basis of an ancient Kabbalistic teaching which states that the four letters of the Name contain the mystery of Charity. According to this teaching, the first letter Yod can be likened to a coin. The letter Yod is small and simple like a coin.

The second letter, Heh, represents the hand that gives the coin. Every letter in the Hebrew alphabet also represents a number. Since Heh is the fifth letter of the alphabet, it has a numerical value of five. The “five” of Heh alludes to the five fingers of the hand.

The third letter, Vav (t), which has the form of an arm, denotes reaching out and giving. Furthermore, in Hebrew, the word Vav means a “hook,” and thus Vav has the connotation of connection. Indeed, in Hebrew, the word for the conjunction “and” is represented by the letter Vav prefixed to a word.

Finally, the fourth letter, the final Heh (n), is the hand of the beggar who receives the coin.

And every mention of the together-grasping comprehending mind always recalls Kosho Uchiyama’s beautifully titled Opening the Hand of Thought:

I use the expression “opening the hand of thought” to explain as graphically as possible the connection between human beings and the process of thinking. I am using “thinking” in a broad sense, including emotions, preferences, and all sense perceptions, as well as conceptual thoughts. Thinking means to be grasping or holding on to something with our brain’s conceptual “fist.” But if we open this fist, if we don’t conceive the thought, what is in our mental hand falls away. Our universal self, jiko, also includes that which lets go. Sleeping at night is a natural expression of your life with the hand of your thinking mind wide open. Nodding off while you are awake is something else entirely, from the perspective of the self. While you are awake, opening the hand of thought isn’t dozing or thinking, it is the fine line between them where you really are right now.

The self of Western psychology is the Cartesian “I think, therefore I am.” But actually, we are, whether we think so or not, and behind the conscious self your life continues even when you are unconscious or unaware. And precisely because of that we are alive with a life that includes our thinking self. In fact, it is because we have this actual ongoing life that the thought can occur that we are only our thoughts. So our true or whole self is not just an abstract self made of thoughts. Our whole self is the force or quality of life that enables conscious thought to arise, and it includes that personal, conscious self, but it also includes the force that functions beyond any conscious thought.

The whole or universal self is the force that functions to make the heart continue beating and the lungs continue breathing, and it is also the source of what is referred to as the subconscious.

This inclusive self is at heart the creative power of life. It is related to what the Judeo-Christian tradition calls the creative power of God.

That power — what is immediately alive and also what is created — that is self too. If you want to use God as your referent, it is crucial to receive God as pure creative power, as being fresh and alive and working in and through yourself: no matter what I do or think, God is in all things and is working through me.

Whatever is alive — that is jiko, or universal self. All of this — thoughts and feelings, the and desires, the subconscious and the beating heart, the effort that enables other lives to function and the creative power of life itself — is what I mean by the “self.” Saying “whole” or “true” or “universal” self is a way to try to include all the actual reality of life, and what I am saying here is that the actual reality of life is not something separate from the actual reality of your own life.

Progressing beyond progress

Biography, Esoterism, Philosophy, Spiral

One place where progressivism has a grip on me is the mania for originality.

We moderns compete to be the first to discover or invent or create some novelty or another, so we can get credit for progressing our society to wherever it is headed.

I am possessed almost entirely by this competitive urgency, and its unexamined goal of unconditional forwardness toward wherever we have not yet arrived. Almost entirely, but not entirely. I am slipping a razor’s edge of question into this precious fissure to see if I can crack it wider. Perhaps if I can wedge it in far enough to get some leverage, I’ll be able to pry it open and get out.

The essential difference between a paradox and a contradiction is depth and shallowness. Contradictions point at pointlessness. Paradoxes point to heights and depths in hierarchies of being.

Why do we think it is better to deny better and worse? How can we think this?

Mystical topology

Esoterism, Everso, Metaphysics, Philosophy

When we apprehend realities that transcend our comprehension, and find that our minds cannot find objective edges around which a concept may be gripped, we can ignore these realities into oblivion and see them as dead nonexistence. Or we may accept them as living nothingness — divine ground — and attempt to relate ourselves within them in ways that compulsively reduce all realities to objective terms. That is, we can take part in what involves and surpasses objectivity: we participate in being to whom we are subject — in life in whom we are organ. And when we do so knowingly we assuage the apprehension of incomprehensibility in a new kind of awareness of being within being — a knowing we might call suprehension. The old insult “his reach exceeds his grasp” loses its sting. Is it really so bad to have a capacity to touch without grabbing? Everso.

Beyond contemporary mysticism

Metaphysics, Philosophy, Politics

Contemporary mysticism, like all contemporary popular thought, reserves all conceptual clarity and precision for material reality alone. Mysticism is a misty, nebulous remainder, hovering above and glowing behind material reality — an opalescent swirl of vague hopes, of insinuated meaning, of faint underwritings of morality.

I have chosen to distribute my own clarity and precision more broadly — across infraformal material, formal psychic, and supraformal spiritual realities. This choice is informed both by my everyday experiences working among humans and nonhumans as a designer, and by my mornings spent reflecting on these experiences and on my past reflections — integrating, clarifying, iterating.

We all need this expanded clarity, but we cannot even articulate the need, precisely because of our truncated clarity. We have optimized our understandings to account for physical phenomena, but we wave away the immediate matters at the heart of our lives — love, beauty, meaning, relatedness, belonging — as someday-to-be-explained epiphenomena.

We placed the particle at the center of our persons, and set these human matters in orbit around it. And now we must do the most complex calculations of epicycles within epicycles before we can calculate why our families matter to us more than life itself.

Last night Jack asked for the musical instrument “you blow into”. I didn’t know what he meant. Each wrong guess made him more visibly desperate. So we went to the instrument box and started rummaging. We found a pitch pipe tuner, and he was able to say that “it is like that.”. When we found the harmonica, his relief was instant and total. It was obvious, though, that most of his pain and subsequent relief had more to do with his need to communicate than with his need for the harmonica. The two needs were bound up together and compounded exponentially.

When a toddler begins to melt down we sometimes say “use your words.” This does two things. First, it teaches them to begin with communicating their needs before expressing their frustration. But second, the very act of communicating calms and stabilizes them.

Imagine a world where adults feel inexpressible frustration at having their most fundamental human needs unmet, but are, at the same time, unable to articulate their needs and account for why those needs matter.

A toddler with mysterious, inarticulate, unmet needs throws himself to the floor and screams and kicks and demands Froot Loops. An adult with mysterious, inarticulate, unmet needs riots in the streets and makes political demands.

We must rethink our metaphysics. At the very least, our civilizational survival depends upon it.

Design and form

Design, Enworldment, Esoterism, Everso, Philosophy

We can speak of objective truth, but if we speak of objective reality, we reveal a fundamental metaphysical misconception. Objectivity is “real” only as a subjective phenomenon.

If we say “objective truth” while meaning “absolute truth”, we reveal two fundamental misconceptions. The first, of course, is the erroneous belief just mentioned, that reality is itself objective. The second is that absolute truth is an objective truth.

If we deny the existence of absolute truth, what we probably mean is half true. The true half of the meaning is that there is no absolute objective truth. But the untrue implication lurking behind the truth is that truth is essentially and necessarily objective. This is a philosophical limitation that can be overcome.

To overcome objectivist confinement, we must learn to think supraformal and infraformal truth.

Designers, especially, already know how to engage supraformal and infraformal realities in purely intuitive practice. But when pressed to explain or justify our way of working, our concepts and language mystify rather than clarify.

When designers try to be faithful to what we do, we bungle it — confusing and alienating nondesigners. So often we “translate” what we do to objective business language, and call it “design thinking”. But the stubbornly non-objective truth of design is lost in translation. In trying to represent design objectively, we misrepresent, misdirect, and mislead — offering only an illusion of comprehension and mastery. These nondesigners then share their “expertise” with other nondesigners. (Lesson #1: Everyone is a designer!) They found programs, institutions, consultancies, and whatnot, until we have a whole industry of nondesigner design experts. None of them ever actually design, and if they did, they would quickly discover that their theories and wise words — so compelling to executives, academics and writers — are useless to designers designing real artifacts. But of course, this is no argument against their expertise.

Much harder is clarity faithful to the reality of designing. But this requires us to “open the hand of thought”. We must allow some fundamental and unexamined beliefs about reality and truth to drop from our grip, and invite new ones to alight in their place.

Good metaphysics

Metaphysics, Phenomenology, Philosophy

I prefer to build out my mysticism, as well as my scientific understandings, from everyday given reality, which Husserl called the lifeworld.

When we proceed this way, carefully preserving the links between what we experience directly in the lifeworld, toward what we gradually recognize as not-yet-known, possibly unknowable in principle, and (at the very least) inexhaustibly re-knowable, we develop an understanding of planes of reality beyond the world of intuitive effective action and the world(s) of constructible-destructible truth(s).

Let those with the sensibilities to conceive what this means make sense of it.

Some folks want to take these transcendent truths (metaphysics) that seem for all the world to explain manifest truth (the lifeworld) and treat them as an adequate substitute for it. “We are in the lifeworld, but not of it.” (The scientistic metaphysicians are just as bad as any other in their need to escape the reality of life. “What do I care what happens in this paltry here and now, to me and my loved ones, as long as the youuuuuuniverse keeps cranking out novelties?”)

Others (correctly) see in this kind of metaphysicry a lame attempt to escape the lifeworld, and (incorrectly) dismiss all metaphysics as escapism.

Good metaphysics never sever these worlds from one another. The ladder stands firmly on the earth and penetrates the roof of heaven, so that truth may circulate between.

If we practice good metaphysics, resisting the impulse to chop the ladder at the knee or neck, our lifeworld transforms. Reality is given to us differently. This is what is meant by revelation. Revelation is not a secret message about reality whispered into a guru’s ear; it is a disclosure of reality to our common sensibility.

I fear I will never transcend Nietzsche.

Transformation of Things

Metaphysics, Philosophy, Politics, Taoism

Once Chuang Chou dreamt he was a butterfly, a butterfly flitting and fluttering around, happy with himself and doing as he pleased. He didn’t know he was Chuang Chou. Suddenly he woke up and there he was, solid and unmistakable Chuang Chou. But he didn’t know if he was Chuang Chou who had dreamt he was a butterfly, or a butterfly dreaming he was Chuang Chou.

Chuang Chou did not know whether he was Chuang Chou or the butterfly.

But the butterfly had no doubts, which means he had certainty.

Therefore, it was the butterfly who dreamt Chuang Chou.

This is the logic of ideological butterflies, who cannot conceive how anyone might disagree with them.

Between Chuang Chou and a butterfly there must be some distinction! This is called the Transformation of Things.

What is meant by the Transformation of Things?

Most of us spend our lives flitting and fluttering through existence, conforming to norms, nonconforming and dissenting within the acceptable norm-supporting range. As long as we cooperate, we remain who we’ve become within a world that is simply what it is. Today’s world, though, is universally acknowledged to be socially constructed, distorted by cognitive biases and shot through with blind spots.

But very, very few people think to question the rock-solid critical metaworld behind the constructed world, and to wonder if that critical metaworld is not just as constructed, blind and corrupt.

And this is the sublime joke: the critical metaworld, not the “constructed world”, is the world where everyone actually lives today. That alleged constructed world, the object of critique, is just a decoy. (Same with self. Most folks who “do the work” of self-scrutiny, scrutinize a decoy self. The critical metaself evades notice and operates behind the scenes with one hundred times the bias, blindness and self-serving logic as the decoy identities it so theatrically renounces.)

Today, when everyone seems to have learned to “question everything” fewer people than ever before actually question anything real. They don’t even notice the critical metaworld from which “the world” is questioned, critiqued and challenged — which cloaks and protects it from all question, critique or challenge.

If you do manage to find the critical metaworld, though, and if you do choose to interrogate it, you will find that this metaworld dissolves under scrutiny.

When it dissolves, deeply weird things happen to you. But those weird things manifest as changes to the given world — so weird they make magic seem mundane and paltry in comparison. Everything and every thing transforms in the most inconceivably uncanny way.

Now we have a before and an after. Before we had only lack of doubt. Now we have profound doubts.

Between after and before there must be some distinction! This is called the Transformation of Things.

Scalar being

Extended Self, Metaphysics, Philosophy, Politics

Once we accept the existence of collective beings, and we understand that these beings can suffer the same psychological problems any individual person can have, or isolated complexes within an individual persons can have — the world looks radically different.

Nietzsche clearly saw being as scalar in this way, observing:

Madness is rare in individuals — but in groups, parties, nations, and ages it is the rule.

And

Morality as the self-division of man. — A good author whose heart is really in his subject wishes that someone would come and annihilate him by presenting the same subject with greater clarity and resolving all the questions contained in it. The girl in love wishes that she might prove the devoted faithfulness of her love through her lover’s faithlessness. The soldier wishes that he might fall on the battlefield for his victorious fatherland, for in the victory of his fatherland his greatest desire is also victorious. The mother gives the child what she takes from herself: sleep, the best food, in some instances even her health, her wealth.

Are all these really selfless states, however? Are these acts of morality miracles because they are, to use Schopenhauer’s phrase, “impossible and yet real”? Isn’t it clear that, in all these cases, man is loving something of himself, a thought, a longing, an offspring, more than something else of himself; that he is thus dividing up his being and sacrificing one part for the other? Is it something essentially different when a pigheaded man says, “I would rather be shot at once than move an inch to get out of that man’s way?”

The inclination towards something (a wish, a drive, a longing) is present in all the above-mentioned cases; to yield to it, with all its consequences, is in any case not “selfless.” In morality, man treats himself not as an individuum, but as a dividuum.

Even in his notorious attacks on people (Wagner, being the most famous), Nietzsche was attacking representative agents of collective beings:

I never attack people, — I treat people as if they were high-intensity magnifying glasses that can illuminate a general, though insidious and barely noticeable, predicament. This is how I attacked David Strauss or, more precisely, the success of an old and decrepit book in German ‘culture’, — I caught this culture in the act… And this is also how I attacked Wagner or, more precisely, the falseness, the half-couth instincts of our ‘culture’ that mistakes subtlety for richness and maturity for greatness.

And of course, for those with ears to hear it, Nietzsche’s famous concept of Übermensch obviously referred to a collective being, not some solitary hyper-ambitious dark-triadic wannabe Caesar or Jesus figure.

So when I read Progressivist analysts and commentators scratching their heads over the latest Wall Street Journal poll, showing that Democrats are at a 35-year popularity low, trying to understand how it it is possible that any sane, moral, semi-informed person could possibly hate the left —

…seeing that no group of people in the history of humanity has ever been this benevolent, this sensitive to the plight of the vulnerable and marginal, this concerned about this planet and its living inhabitants, this self-aware and attentive to its own biases, blindnesses, privileges, power imbalances, this obsessed with justice and ethical conduct, this independent- and critically-minded, and this courageously determined to make the most radical changes to the world…

— I marvel at how they miss the possibility that they are caught up in a collective narcissism.

But nobody can tell any narcissist — individual or collective — anything they don’t already believe. The groupthink of the left summarily dismisses the views of anyone who challenges its own self-conception and self-image — its vision of its own exceptional moral, intellectual and technical character — and in fact lashes out in a classically narcissistic way at anyone who refuses to see it as it wishes to be seen.

So Progressivists as a group, and as individuals insofar as they think, speak and act as Progressivists, are hated the way all narcissists are hated — while they themselves collectively experience nothing but persecution from vicious, stupid, inferior people who misunderstand them and fail to appreciate their unbelievable, mind-boggling awesomeness.

Note: Progressivism isn’t the only insane collectivity out there, of course. Everyone these days — and in every time, for that matter — is caught up in some collective being or another. It seems the most prominent collective beings active today are contemptible in differing ways. I’ve been caught up in several of them, myself. Nobody is immune. But that is the point: Nobody is immune! Progressivism thinks it is exceptional and immunized, thanks to its special awareness and its mitigating techniques. This conceit makes Progressivism a zillion times more self-oblivious and meta-uncritical than it should be, given its pretensions and aspirations.

A great many people who lack the audacity to indulge their narcissistic impulses in their own individual self will instead gratify them by identifying themselves with a collective narcissism, and “selflessly” giving over to it. You see it often with parents who hyper-protect and privilege their own children over the reasonable needs of other people, we see it in historically oppressed groups who claim special status with special benefits to compensate for past wrongs. We see it in religious fanatics who imagine themselves as having special relationships with “God” with inside knowledge and a special duty and destiny.

Observing the Golden Rule, interpreted ever-more radically, at ever-deepening meta-levels, is the hardest thing a person can attempt. Most of us fuck up and mistake the self or the collective with whom we identify with God.

Why? Because.

Metaphysics, Philosophy, Religion

Technicity’s Why is always asked as: “What is it for?”

And this technic Why is reflexively answered with a Because of a specific form: “…in order to…” — in a long and unending chain of in-order-tos.

Technic Why means: “What is its use?”

This deformity of meaning is the valid impulse behind our indignation at calling the person for whom a design is intended the User.

Fundamentalist “religion” is the technic reduction of intrinsically good life-toward-the-Absolute to a system of Why-Because rules one must observe in order to earn magical rewards and in order to avoid magical punishments. It is technicity pristinely alienated from Earth, Man and Heaven, with all technicity’s negative trade-offs and none of its advantages.

Absolutism-Pluralism dialectic

Metaphysics, Philosophy

We know — and cannot avoid knowing — that there is one Absolute beyond plurality. When we assert the relativity and plurality of truth, it is precisely toward the existential truth of that one Absolute that we reach.

But this reaching toward the Absolute exceeds all grasping. We apprehend an essentially incomprehensible truth. This apprehended, uncomprehended truth — the existential acknowledgment of an Absolute transcending relativity and plurality — contains, envelops, permeates and involves our being, entirely and without remainder.

We cannot grasp this truth We situate ourselves within it and participate in, in awareness of our relationship to it.

We can no more comprehend the Absolute and have it as an object of thought than we can see sight or hear hearing. You can stare into a mirror for years or decades searching for your I, but all you will ever see is your Me. You can scour the universe and history in search of the Absolute, but your very search is an ontological absurdity.

The Truth of the one Absolute cannot be known objectively or contained in language.

There is capital-T Truth, but that Truth is not an objective truth.

So pluralists and relativists are right, and dogmatic absolutists are wrong, if relativists mean: All objective truth is relative and plural.

But absolutists are right, and radical relativists and pluralists are wrong, if absolutists deny that all truth is relative and plural. Only objective truth is relative and plural — and not all truth is objective.

Here is where absolutists and pluralists can sublate their antitheses and philosophically transcend to something truer: That to which objective, relative, pluralistic truth must relate — always, inescapably and without exception — is the Absolute.

Any idea or argument that attempts to deny this relation is wrong in every possible sense of the word.

Body and soul

Judaism

In the lowest realms we experience subjectivity as within objects. Souls (or minds or psyches or awareness) seem to inhabit bodies, and express themselves through them.

But at exalted moments, boundaries of within and without can blur, shift or vanish, and we can feel ensouled within and animated by something larger. For instance, musical or theatrical performances or dramatic public events involve us in collective experiences that blur inward and outward. Well-told stories — whether written or filmed — immerse us in alternative worlds, and we find ourselves caring intensely about the fates of imaginary people in imaginary situations in realities radically different from the reality we inhabit. When we travel we feel the spirit of a different place, feel permeated by that spirit, and experience our selves differently. At home, sometimes we can feel the currents of zeitgeist changing our tastes and sensibilities. We notice new palettes, forms, colors, attitudes we never perceived before, or what was drab or repellent becomes fascinating. When we see old pictures of ourselves or hear a song that brings back the past, we experience a contrast in spiritual climate between then and now. And of course, love, for those still capable of feeling and giving over to it, puts everything in a new orbit around a shifted center, and everything changes, all at once, and becomes otherworldly, enchanted and enchanting.

Of course, if we prefer to preserve our ontological topology, we can do so with theories and language that hold everything in place. We can say we resonate (“vibe”) with an energy or vibration around us, or that something inside us is stirred or inspired by something outside of us distinct from us. We can reduce it all to biological dynamics, and so on.

This realm is discretionary, and nobody can force you to think any way you choose to reject — as long as you are actively noticing, selecting, accepting and rejecting.

People who consume truth passively — people who inform themselves without taking active responsibility for their own understandings, who trust by default and make no conscious choices — end up with souls shaped by others. The in-formation with which they in-form themselves, inwardly-forms them, and primes them to notice and accept only data formatted to reinforce their self in its current form. In Soviet Russia, information consume you!

This collective and individual self-formation is normal. It is only problematic if the collective understanding is manipulated to a degree that alienates it from concrete, intuitable reality and from awareness of their situatedness within a reality that transcends not only their comprehension, but all comprehension. Then reality itself appears to be a construction. We are free to invent it as we wish, without constraints, or with purely arbitrary constraints.

There are realms, however, even higher than soul. These are not discretionary. They are not only unchosen, they are of a nature that we are no more able to control than we able to control our own sight as we see, or our own hearing as we hear. Here there is intention and will here without any intending or willing object.

At this point, a dramatic eversal was is and will always be — of within and without, of subject and object, or action and reception, of container and contained, of reflected and reflector. Every relationship reverses, all at once.

Pascal’s Wager 2.0

Enworldment, Exnihilism, Metaphysics, Philosophy, Pragmatism

I’ve always considered Pascal’s wager somewhat and stupid and crass. The basic argument is this:

  • If God does exist, and we live in accordance with God, we enjoy eternal life in Heaven.
  • If God does exist, but we live as if God does not exist, we suffer eternal damnation.
  • If God does not exist, but we live as if he does, no harm done.
  • If God does not exist, but we live as if he does not exist: congratulations, genius. You were right. But so what?

But let’s imagine this same wager, but with a fundamentally different attitude toward religion.

Let us approach religion, not as an onerous obligation to follow a canon of divine rules in order to win an infinitely desirable wonderful reward and avoid an infinitely horrible punishment, but instead as something we permit ourselves.

Let us approach religion as how we live when we treat morality as metaphysically real. By morality I mean everything that has intrinsic value to us, because it is good or beautiful or true.

Of course, we all have faith that morality is real. Very, very few of us feel and behave as if moral concepts are just imaginary. In fact, most of us care far more about moral ideals than anything else.

But those of us who go purely atheistic, treat morality as a useful evolutionary accident. Humans evolved morality as a means to cope with our biological, physical conditions. We evolved to feel love, guilt, anger and so on because these have helped our species survive. Some atheists permit ironic indulgence in moral experience. We suspend disbelief so we can participate in human life — or we acknowledge that we have no choice but to do so — but officially, we know better.

Religious people (or you can call it “spiritual” if you are allergic to “religion”) differ from atheists in that we give full dignity of real existence to these moral attitudes and experiences. We hold on to a belief that morality is not just an epiphenomenal experience, but is, in fact, a perception of something real. Its importance transcends our experience of its importance.

But notice: why would we assume some perceptions are perceptions of something more real, where other perceptions are mere epiphenomena? These choices are just as much wagers as the one Pascal made. And if, as Nietzsche so sharply noted, importance is illusory, on what basis do we commit ourselves to truth as opposed to other considerations?

In a truly meaningless universe, why not indulge in whatever affords us a better life? Why not experiment with beliefs, and keep on interrogating and destroying whatever belief makes our lives seem meaningless, and then protecting those beliefs that make life seem worth it? Why not use curiosity and incuriosity in concert to optimize our experience of life?

So I would like to frame a new wager, but this one between a world where moral meaning is taken as given by reality, and one where we take meaning as epiphenomal and without real significance.

  • If moral meaning is metaphysically real, and we live in accordance with that moral meaning, we enjoy meaningful lives that are as good as we believe.
  • If moral meaning is metaphysically real, but we live as if it is not, we deprive moral meaning of its full dignity, and do things that are metaphysically wrong in ways we refuse to acknowledge
  • If moral meaning is not metaphysically real, but we live in accordance with a moral meaning, we enjoy meaningful lives in error — but that error has no importance or significance.
  • If moral meaning is metaphysically real, and we live as if it is not, and choose to live nihilistically: congratulations, genius. You were right. But so what?

I guess if this were an alternate universe where I could say things simply, I’d just say:

Nihilism is a performative contradiction. In a nihilistic reality, nihilism is no better than delusion. Nihilism conceals an unacknowledged faith in the metaphysical value of truth.

This, of course, is lifted directly from Nietzsche.

Here is an example of how Nietzsche wrote about this:

To the man who works and searches in it, science gives much pleasure; to the man who learns its results, very little. But since all important scientific truths must eventually become everyday and commonplace, even this small amount of pleasure ceases; just as we have long ago ceased to enjoy learning the admirable multiplication tables. Now, if science produces ever less joy in itself and takes ever greater joy in casting suspicion on the comforts of metaphysics, religion, and art, then the greatest source of pleasure, to which mankind owes almost its whole humanity, is impoverished. Therefore a higher culture must give man a double brain, two brain chambers, as it were, one to experience science, and one to experience nonscience. Lying next to one another, without confusion, separable, self-contained: our health demands this. In the one domain lies the source of strength, in the other the regulator. Illusions, biases, passions must give heat; with the help of scientific knowledge, the pernicious and dangerous consequences of overheating must be prevented. — If this demand made by higher culture is not satisfied, we can almost certainly predict the further course of human development: interest in truth will cease, the less it gives pleasure; illusion, error, and fantasies, because they are linked with pleasure, will reconquer their former territory step by step; the ruin of the sciences and relapse into barbarism follow next. Mankind will have to begin to weave its cloth from the beginning again, after having, like Penelope, destroyed it in the night. But who will guarantee that we will keep finding the strength to do so?

I still consider my shattering encounter with Nietzsche in the wee years of the new millennium to be the most important event of my life. The things that happened to me and to life as I knew it, resulting from urgently and wholeheartedly asking the questions he posed — letting these new questions live and letting old assumptions die under their scrutiny — and then struggling with the expanding and ramifying consequences of new answers I found — this encounter turned meaning inside-out for me, destroyed the nihilism that dogged my youth, and restored to life its full importance and mystery. I still do not know what Nietzsche “really believed”, but given his readiness to see so many of his heroes, like Socrates, as secret ironists, is it so far-fetched to suspect him of the deepest ironies? At times, and his best, he certainly seemed to take our “delusions” as more important than our factual knowing.

I had a polymer plate made with a quote from one of C. S. Peirce’s earliest essays:

We cannot begin with complete doubt. We must begin with all the prejudices which we actually have when we enter upon the study of philosophy. These prejudices are not to be dispelled by a maxim, for they are things which it does not occur to us can be questioned. …

A person may, it is true, in the course of his studies, find reason to doubt what he began by believing; but in that case he doubts because he has a positive reason for it…

Let us not pretend to doubt in philosophy what we do not doubt in our hearts.

I will be making letterpress prints of this quote in the very near future.

“Doing the Work” of liberation

History, Judaism, Philosophy, Politics

Reading the passage below from Federico Campagna’s Technic and Magic, a constellation of thoughts hit me in rapid succession. I will try to recreate it.

Here is the passage:

Understanding the essence of Technic as related to the instinct for violent appropriation and domination of the ‘beast of prey’ (which, coherently with his misinterpretation of Nietzsche, he deems as ‘noble’), Spengler unveils both the fundamental connection between Technic and Western modernity, and the former’s essential tendency to uproot and rewrite reality.

Both these aspects of Technic, and particularly its violence, were witnessed first­hand by one of the most eclectic German authors of the twentieth century, Ernst Jünger. A volunteer in the ranks of the assault Shock Troops, Jünger barely survived the ‘storms of steel’ of the First World War. In the trenches on the Western Front, he had a chance to experience the cataclysmic power with which Technic can literally uproot the reality of the world, unleashing its power like an ‘elemental force’ capable of rewriting what humans believe to be the unchangeable substance of the world. As it was immediately clear to the then young author, the First World War was the dawn not just of a new kind of ‘warfare of materials’, but of an altogether new kind of reality. From the murderous flood that had buried the reality of old, a new cosmic order was about to emerge — and the experience of this passage left Jünger at once utterly paralysed and strangely exhilarated.

. . .

During the interwar period, such ‘demoniacal lightness’ didn’t abandon Jünger, as he attempted to distil his early intuitions of the new spirit of the age in his 1932 book Der Arbeiter (The Worker).

In its pages, Jünger developed an exalted, apocalyptic vision of a new world reborn as a product of Technic, and centred around the totalizing principle of Work. This was no mere ‘work’ as we commonly understand it, but Work as a fundamental principle to which every social form and structure was to be adapted. As Technic would vanquish any previous form of reality and all remnants of the old and feeble values, Work would transform the innermost aspects of all things, and particularly of humans, as if by rewriting their whole genetic code. The actualization of the prime symbol of Work would then amount to a thorough mutation of the existent, that would be at once metaphysical, ethical and aesthetic.

One of the features of a fundamental creative energy is the ability to petrify symbols into an infinite repetition which resembles the process of nature, as in the acanthus leave, the phallus, the lingam, the scarab, the cobra, the sun circle, the resting Buddha. In worlds so constituted a foreigner doesn’t feel awe but fear, and still today it is not possible to face the great pyramid at night, or the solitary temple of Segesta, sunk in the sunlight, without being scared. Evidently the human type which represents the form of the Worker is moving towards such a kind of world, clear and closed upon itself like a magic ring; and as it grows closer to it, the individual increasingly turns into the type.

It will take the rise of Nazism, the death of his son in battle, the collapse of Germany and, most importantly to Jünger, the invention of the atomic bomb, to swerve him off the path of a heroic embrace of Technic’s coming reign.

Here is the sequence of thoughts:

  • “Arbeiter” as Jünger conceived it is a clear expression of what Eric Voegelin identified as the essential characteristic of political gnosticism in its various forms. “The aim of parousiastic gnosticism is to destroy the order of being, which is experienced as defective and unjust, and through man’s creative power to replace it with a perfect and just order… the order of being must be interpreted, rather, as essentially under man’s control. And taking control of being further requires that the transcendent origin of being be obliterated: it requires the decapitation of being — the murder of God.” The goal of political gnosticism is to make the eschaton (a reality which is essentially beyond time) immanent within history, which is impossible.
  • In the Jewish religion, the first commandment is “You shall have no other gods besides Me.” This means observant Jews refuse to acknowledge the man-made gods of political gnosticism. They are a fly in the ointment of every totalitarianism, if not a monkey wrench thrown into the machinations of the social constructors who wish to be or make or imagine a divine counterfeit. As Dara Horn said, “I think there actually is a complete intertwining between the history of the Jewish people and anti-semitism — and I don’t think you can understand one without the other — because it goes back to the Passover story. The foundational concept of Am Yisrael, of the people of Israel, is monotheism, belief in one God, rejection of idolatry. And today we see those things, and it sounds like religion. We think of that as like a spiritual idea in the ancient Near East, that’s a political idea, and you see it dramatized in the Passover story. In other societies in ancient Near East, like ancient Egypt, they’ve got lots of gods. And one of the gods is the dictator. The Pharaoh is considered one of the gods. The whole story of the Exodus is a showdown between the God of Israel and the Egyptian gods, especially the Pharaoh. So when the Jews in ancient times said that they don’t bow to other gods, what they actually were saying is that they don’t bow to tyrants. This is an anti-tyrannical movement since ancient times. … An anti tyrannical movement is always going to piss off tyrants.”
  • Then I recalled the most famous use of the term “arbeiter”: over the gates of Auschwitz. “Arbeit Macht Frei”: “Work makes one free.” Reading this slogan in Jüngerian light is horrifying. And when I recall that one of the slogans of “antiracism” is “Do the Work” and with a goal of spiritual liberation, it all comes into focus. Attacking Jews, whether in the name of Nazism, Marxism, Progressivism, or political Islamism — this is something every totalitarianism eventually does. Of course a camp that literally annihilated Jews, in order to annihilate the Jewish people and its stubborn covenant with God, in order to annihilate the reminder of God’s presence in the world would bear the slogan “Arbeit Macht Frei”.

No, reality is not constructed.

Only some kinds of truth — objective truths — are constructed. These truths are pluralistic and relative, and it is wrong to treat them as absolute.

But higher truth is given and revealed to those who will receive it. This truth — a relational truth — acknowledges an Absolute reality that is beyond construction and comprehension.

And this Absolute and the truth that testifies to the Absolute morally binds us in crucial, undeniable and unavoidable ways.

Walk good.

Pluralism

Esoterism, Ethics, Metaphysics, Philosophy

I agree that many moral and theoretical ideas historically treated as absolute were more relative than their adherents realized.

I also agree that such relative beliefs — being approximate and contextual — can be true in their own way, with different trade-offs — even as they conflict.

But I no longer believe that all truth is relative or pluralistic. Some truths transcend relativity and pluralism: to deny them in thought is wrongheaded; to defy them in practice is immoral.

We can debate where the boundary lies between the relative and the absolute.

But if you argue that no such boundary exists — why are you arguing?

Belimah

Esoterism, Judaism, Metaphysics

Chaos is relative to an order-comprehending mind.

To comprehend, a mind must have a capacity to receive (conceive or perceive) a given order within increasingly comprehensive comprehensions of order. All these interrelated, inter-comprehending comprehensions are themselves ordered within a grounding and orienting relation to absolute reality. Metaphysics is what we call any grounding, orienting relation to absolute reality — again, within which all comprehensions occur.

Where the capacity to receive (conceive or perceive) order-within-order is lacking — where an enception is lacking — only chaos can be apprehended. We cannot comprehend what the chaos is, only apprehend that the chaos is.

(((Incidentally yesterday I leaned a new Hebrew word, used in the Sefir Yetzirah: “belimah“. According to Daniel Matt’s footnotes:

The word belimah, also obscure, can be read as two words: beli mah, “without what.” It appears once in the Bible in the book of Job (26:7): “He stretches the north over chaos and suspends the earth over belimah,” meaning apparently “emptiness” or “nothingness,” the cosmic void. The sefirot are without whatness, they cannot be grasped. A few paragraphs later, we find belimah followed immediately by the imperative belom, “bridle, restrain”: “Ten sefirot belimah. Belom, Bridle your mind from imagining, your mouth from speaking.” The phrase sefirot belimah conveys a sense of concealment and mystery.

I will translate belimah as whatless or whatlessness. It is any reality that defies objective understanding. And if to you understanding necessarily entails objectivity, and if to you objective and real or objective and true are synonymous, I’ll say it plainly: You are missing an entire class of enceptions. This condition is analogous to spiritual blindness and deafness, lacking “eyes to see” or “ears to hear” certain crucial religious truths. Your religious common sense is missing a dimension, but you are as unable to miss it as a birth-blind person is unable to miss sight. But I will also say it plainly: if you find a way to allow these religious sights and sounds to become visible and audible to you, it will be the most glorious shock of your life. You will feel like a new person in a new, infinitely meaningful world. And I know you cannot believe me, but that does not make it any less true. “In theory, there is no difference between theory and practice; but in practice there is.” You will see.)))

The intuition that real order is present, but intellectually inaccessible, generates apprehension. This apprehension intensifies with the intuited importance of the intellectually inaccessible intuited reality. A crucial whatless thatness inspires excruciating apprehension, a minute spark of the dread of the infinite, which to us is Ayin, nothingness. This nothingness is the outer surface of myriad surfaces concealing Ein Sof. The Kabbalists call these concealing surfaces garments. Ein Sof is clothed in Ayin, and if it were otherwise, our finitude would exfinite into the infinity to which it belongs and we would be whatever the eversion of annihilated is. I suppose “exnihilated” is as good a word for it as any.

How can we account for enception? Enceptions are determined by possibilities within a comprehensive conception.

Enceptions crystallize from the multistable possibilities of soul.

Some possibilities of soul harmonize essential orders essential to human existence and relate them to what surpasses all understanding, but at the cost of practical competence. Other possibilities of soul grasp the objects of scientific understanding at the cost of understanding social or biological epiphenomena like love or morality. Other possibilities permit deep attunement to people and groups, but at the cost of clarity and self-confidence.

When we understand one way, within one metaphysic and one comprehensive comprehension, it enables some enceptions and disables others. It produces a distinctive vision with its own regions of intuitive sensitivity and oblivion, and its own way of filling in oblivion with its own imaginative productions.

Some metaphysics give us unshakable certainty about a great many unimportant matters, leaving us free to fill in the vast void of truth with our own constructed ideas. We can freely invent whatever reality we wish to inhabit. The only cost is that we are haunted by the whatless thatness of the absolute, and almost everything induces excruciating apprehension. We are disoriented, ungrounded and gripped in anxiety, neurosis and depression. Love is impossible, because other people intensify our angst — to the degree they are personal and non-identical and refuse to cooperate with our language games. But at least we are masters of our own domain, free to construct according to our whim. “Neither God, nor master.”

Truth circulates only when the ladder of Yetzirah stands firm on the rock of Assiyah and penetrates the heavens to Beriyah.