Anonymous
7/15/2025, 11:24:19 AM No.24551443
Previously ...
If Demons are discarnate hungers, monadic stomachs, yet bound to one another in self-destructive syzygies, then the Heavenly Host can be envisioned as a network of inter-connected stomachs, autarkic yet One: the satisfaction of one suffices for all: if one eats, all the others become full: a provisional dependence on the World does not commit me to a blithe normie celebration of “oneness”, of cosmic unity, inter-connectivity, the non-dual Whole, etc. because “INTER-BEING IS INTER-EATING”: what I am doing is advocating a complete secession from the food chain by incorporating the Middle Way into a Gnostic framework that avoids the extremes of both normie oceanic narcissism and the antinomianism of neo-Carpocratians like Bataille: that is, reconciling the central insight that one “manipulates causality in order to escape from causality” with an acosmic mythos: from a One superposed with a Parmenidean Hell is cloned the World's entailment but not identity of Good and Evil: the DIVISIBLE coincidence of saṃsāra and nirvāṇa, death and deathlessness, the “combustible” and “incombustible”: in this fallen World, samsara and nirvana share a single “stimulus-identity”, NOT essence: the “spark” is perfection, not perfectible: SEPARATED, not produced, by the path, which allows us to deftly side-step the problem of antinomianism: that is, the coincidence of value and anti-value is the basis for their separability, or what's the same: the meta-value of non-bias that falls on the side of the (provisional) good: if we want to go with the choric Library of Thoth simile: from the hyperbolic eternity of a Hell looping incessantly between the extremes of laceration and expulsion, He has added a whole new wing to the Library: many wings, in fact: such that we are able to speak of a “dualistic monism” contrary to naturephilosophie's “monistic dualism”: instead of “two opposing principles struggling for supremacy over the Real [without any] transcendent or ontologically detached dimension of reality to which God pertains”, in which, indeed, “the only reality is the 'immanent preestablished harmony' provided by the oneness of the Absolute”, we have the (un)reflection of non-Ontological immanence vying for secession from Being BY WAY OF the harmony established by God as demiurgic mediator: instead of a One fissioning into Two, we have Two provisionally mixed into the same field: however, in all this talk of expanded/overhauled algorithmics, we're retaining the core of Schelling's insight: the notion that God's power has nothing to do with the fact He chose existence over nothingness, or that the creation was just Him selecting one set of possibilities over another: genesis was precisely the resolution of all potentials into the actuality of existence itself: reality is that immanent domain which has already encompassed all alternative possibilities which “could have” supplanted it:
If Demons are discarnate hungers, monadic stomachs, yet bound to one another in self-destructive syzygies, then the Heavenly Host can be envisioned as a network of inter-connected stomachs, autarkic yet One: the satisfaction of one suffices for all: if one eats, all the others become full: a provisional dependence on the World does not commit me to a blithe normie celebration of “oneness”, of cosmic unity, inter-connectivity, the non-dual Whole, etc. because “INTER-BEING IS INTER-EATING”: what I am doing is advocating a complete secession from the food chain by incorporating the Middle Way into a Gnostic framework that avoids the extremes of both normie oceanic narcissism and the antinomianism of neo-Carpocratians like Bataille: that is, reconciling the central insight that one “manipulates causality in order to escape from causality” with an acosmic mythos: from a One superposed with a Parmenidean Hell is cloned the World's entailment but not identity of Good and Evil: the DIVISIBLE coincidence of saṃsāra and nirvāṇa, death and deathlessness, the “combustible” and “incombustible”: in this fallen World, samsara and nirvana share a single “stimulus-identity”, NOT essence: the “spark” is perfection, not perfectible: SEPARATED, not produced, by the path, which allows us to deftly side-step the problem of antinomianism: that is, the coincidence of value and anti-value is the basis for their separability, or what's the same: the meta-value of non-bias that falls on the side of the (provisional) good: if we want to go with the choric Library of Thoth simile: from the hyperbolic eternity of a Hell looping incessantly between the extremes of laceration and expulsion, He has added a whole new wing to the Library: many wings, in fact: such that we are able to speak of a “dualistic monism” contrary to naturephilosophie's “monistic dualism”: instead of “two opposing principles struggling for supremacy over the Real [without any] transcendent or ontologically detached dimension of reality to which God pertains”, in which, indeed, “the only reality is the 'immanent preestablished harmony' provided by the oneness of the Absolute”, we have the (un)reflection of non-Ontological immanence vying for secession from Being BY WAY OF the harmony established by God as demiurgic mediator: instead of a One fissioning into Two, we have Two provisionally mixed into the same field: however, in all this talk of expanded/overhauled algorithmics, we're retaining the core of Schelling's insight: the notion that God's power has nothing to do with the fact He chose existence over nothingness, or that the creation was just Him selecting one set of possibilities over another: genesis was precisely the resolution of all potentials into the actuality of existence itself: reality is that immanent domain which has already encompassed all alternative possibilities which “could have” supplanted it:
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