Karen Armstrong: Die Achsenzeit. Vom Ursprung der Weltreligionen, München, Siedler 2006
#thewhitelodge #supersanity #theaxialage
Karen Armstrong: Die Achsenzeit. Vom Ursprung der Weltreligionen, München, Siedler 2006
#thewhitelodge #supersanity #theaxialage
Let us, for practical reasons in life, say that Nirvana is not a world beyond but that you break the cycle of rebirth and karma as via the reflection of the reflection you break through the material hyle and gain transcendent knowledge. I have labelled this state of the mind/soul the White Lodge. Bergson (and others) says in order to gain knowledge and familiarity with the world an enormous amount of stuff needs to be reflected and amalgamated (not only the seemingly intellectually important stuff but also the seemingly intellectually unimportant stuff), gradually the turbulent ultradialectics of the reflection over the reflection will (of course remain but also) transcend into a flatness and evenness of the mindfield that becomes pacified – which is then, in its fluorescent white – the Nirvana. Desire will not stop, and as we have already seen via the confessions of such distinguished mystics like Teresa of Avila or Marguerite Porete, the vision of pure white light – if you can ever reach it – is only a temporary one before you fall back into a lower state of consciousness as your mind permanently wanders. Via Zen-meditation you can reach a state where the observation of the wandering of mind becomes the state of the mind, i.e. one of meta-perception, yet also as the Zen masters say, they have not gained a lot via enlightenment. The flatness and the purity of the mindfield is reached via the great fluidity of the mind and the empathic knowledge of things (leading to the internalisation and introjection of them things). You will not refute ideals but you will also not be fooled by them, be neither a dreamer nor a fatalist nor cynic, you will act and think according to the order and the flow of things, that is then (as limited as it is ever possible) mastery over the things and therefore liberation. Nirvana, in the practical sense, is not reaching for a world beyond, but creation of interior and opening of the inner world that becomes realigned with the outer world.
Despite you may have broken the cycle of rebirth and karma and reached completion, you may easily find yourself wandering fragmentedly through the Samsara of the man´s world, as not many people will truly understand you. Sometimes they will of course understand you better than you do and offer glimpses of insight. That is, and will remain, strange, as „strangeness“ is inherent to the world – but it will be, as you have introjected strangeness, also inherent to yourself. People that reside very at the center of the Nirvana will also not be super impressed by it. As Goethe says to Eckermann, founders of religions like Jesus Christ or the Buddha have extroverted their inner richness, i.e. their subjective spirituality and transformed it into (objective) religion (respectively, others like Paulus have done so and likely watered it down). As in such cases, their subjective spirituality, their acquisition of cosmic consciousness, is of objective importance, it may well be that they fall prey to their spirituality and become an instrument of their spirituality/religion (like also many enlightened and rational minds like Newton or Pascal did) (at lower levels of spirituality, or when personality is distorted it may become the other way round and inflate their narcissism). Thou shalt not be fooled by thy spirituality and your messages and become an instrument of it, but remain in control of it, not become instrumentalised by it but make it instrumental for you. That will probably, or apparently, not make you (appear) very enchanted or happy, as is seemingly the case within the religious/spiritual enthusiast. You will be neutral most of the time. Some say the tragic of the truly spiritual/religious man is that he neither truly lives in this world nor the next. That may appear so, but the center of the Nirvana means you perfectly live in both of them worlds – a condition that, due to its essential strangeness, often leads to essential confusion. Essential confusion is the essential state of the true philosopher.
(Iron Maiden sing in Hallowed Be Thy Name that, facing death, you will realise that „life down here is just a strange illusion“. Therefore, what I just said above, advanced as it is nevertheless, may also just be a bizarre illusion, but this is so because as long as you wander through the world and your mind is wandering you have some attachments. Therefore, no need to worry. That´s how subjectivity is constituted. Via some attachments my subjectivity has been constituted in the past and now, in the present, by some others. Apart from that, we´re rather hollow. That´s how the story goes, that´s what is „the flow“, as long as the world concerns you to some degree. At the end of Jim Jarmusch´s Dead Man, as Nobody sends „William Blake“ to his last journey on a boat to the sea, he smiles at him and says: This world will no longer concern you (in German: Von nun an wird dich diese Welt nichts mehr angehen). Dead Man has one of the most epic endings of any film. When I am going to die, I also want to float away like this – and to experience my loss of attachments. That is not a great effort of course when you die. However, see it as a message from the future and a glimpse of insight. The world actually only partially concerns me.)
Liberating oneself from a cycle of rebirths might seem irrelevant to the non-believer. But nirvana is a radical undertaking: it represents a liberation from an endless cycle of rebirth; or liberation from the utterly human, persistent desire for things to be different. There is something useful there for anyone http://ow.ly/VdHt30jVzbi
„Ein Heavy-Metal- und Rap-Musical voller (selbst)bewusst schlaksig-tapsiger Tanz- und Gesangseinlagen, dargeboten von Laiendarstellern mit teils recht eigenwillig-eindrücklichen Gesichtern – über die Kindheit von Jeanne d’Arc, basierend auf einem modernen Mysterienspiel aus dem Jahre 1910?! Ganz genau. Und so findet in JEANNETTE zusammen, wovon man nie glaubte, dass es tatsächlich etwas miteinander zu tun haben könnte: die (scheinbar) religiös-vergeistigte und die (oberflächlich) humoristisch-groteske Seite von Bruno Dumont. Hier, bei diesem spirituell durchaus ernsthaften, minimalistisch-bizarren Camp-Gustostück, kann man endlich einmal sagen: Das habe ich so noch nie gesehen.“ (Stadtkino Wien)
WOW, wie dieser Film drei Elemente enthält, die für mich so wesentlich sind: Tanzende/singende/springende Kinder, deren Seelen gleichzeitig älter sind, als die Zeit selbst, Heavy-Metal-Musik, sowie das Streben nach Heiligkeit – der Gernot hat gemeint, wir sollen uns diesen Film rasch ansehen, da er unglaublich schlecht läuft, meistens seien nur drei, vier Leute im Publikum: und tatsächlich waren dann neben dem Gernot und mir nur noch irgendeine Alte im Saal, wobei der Michi dann auch noch dazugekommen ist – scheint zu unterstreichen, dass Leute wie Jeanne d`Arc, die ganze Nationen und Großgefüge spirituell zusammenhalten, dabei gleichzeitig meistens radikale Außenseiter und Einzelgänger bleiben. Die Geschichte der Jeanne d`Arc z.B. mit Heavy-Metal-Musik zu vermengen, mag gekünstelt wirken von der Intention her und paradox im Ergebnis, ist es aber nicht; die scheinbare Heterogenität sei vielmehr ein Tribut an die Vielschichtigkeit und Tiefengestaffeltheit der Welt, die tief ist, und tiefer als der Tag gedacht, und ergibt somit eine vollkommen homogene Perspektive, einen perfekten Kreis, eine vollkommen Sphäre. Der Über-Humor ist die Methode, der Welt (und ihrer Psychose) mit vollkommen tiefsinnigem Ernst und in spiritueller Feierlichkeit begegnen! Ein achtjähriges Kind, das versucht, ultratiefe Moral zu verwirklichen (also Moral, die über das gegebene menschliche Maß hinausgeht und so einen neuen Markstein in der Geschichte, eventuell sogar der Evolution der Moral errichtet)… da verschlucke ich mich fast vor Begeisterung, und fühle mich erinnert an meine Jessica Simpson aus St. Helena… (wobei ich am nächsten Tag dann in eine gewisse Depression verfallen bin, zusätzlich zu dem, mit was ich sonst zu kämpfen habe, als es sich irgendwie aufdrängt, dass die Geschichte des Verwirklichers ultratiefer Moral, der nicht nur ein Hyperset bildet, sondern sich gleichzeitig auch von der Menschheit abnabelt, im Leben mit einer gewissen Wahrscheinlichkeit nicht so gut ausgeht). Der Text, der verfilmt und vertont wurde, stammt von Charles Péguy, der bei uns kaum bekannt ist, und den ich also lesen muss.
Recently I bought me some books, anthologies by female Christian mystics Mechthild of Magdeburg, Teresa of Avila and Marguerite Porete (as well as male Christian mystic Dionysius the Areopagite (although Dionysius probably also was a woman, since his true identity remains obscure – therefore s/he is also commonly referred to as Pseudo-Dionysius)). Mysticism strives for the unio mystica, the becoming one with deity through purification of personality (which is therefore often a nuisance to clerics, since it undermines the authority of the church as intermediary between man´s world and the divine: especially Mechthild had no easy life and Marguerite was sentenced to death by the Inquisition). Especially both Teresa and Marguerite were talking about stages of enlightenment, in the highest form the soul becomes a medium of divine perception. Teresa said, God can be understood as a diamond, greater than the entire world, where everything can be seen, and in which she happened to see herself and her actions at incredibly speed and heavily concentrated (leaving her a bit embarassed to see her noble deeds as well as her sins without any true distance from each other). Such a soul has been touched by the divine light. Yet, interestingly, both Teresa and Marguerite say that seeing the divine light is just a short flash, that may happen only once or a few times in life. Full unio mystica, i.e. becoming one with the divine light, is only possible after death, in this life the soul is to still remain in the body and to wander the earth, and also the fully developed mystic still remains, in parts, an earthly, human creature that is object of suffering and possible setbacks. – I am somehow relieved to hear that from such distinguished persons, since I was thinking that my own enlightenment was incomplete. Furthermore, I see there seems to be no use in expecting anything more than that, to achieve an entire clear (of complete balancedness): No hope = no fear. Bucke wrote in his book about Cosmic Consciousness about the white light, and also Colin Wilson wrote about it in The Outsider. Colin Wilson saw the white light too at a young age, and he said all his life has been a strive to bring back that moment. I also saw the white light when I was writing my second book, I thought, compared to the epiphanies described by those people mine was a weak epiphany, but I think indeed it was a higher one, since I am more rational than they are/were. Bucke said, of all the enlightened people in history Walt Whitman was the only true (highly modern) individual that did not fall prey or become an instrument of his divine perception, but rather turned it into an instrument for himself. I think I also remain in control (if I am not mistaken about my enlightenment at any rate). I called this form of enlightened perception the White Lodge, as readers of my convulsions may now know. (Dionysius the Areopagite spoke of God as a „dark light“ that illuminates the earth, but that can be truly seen only through his absence to the obvious gaze. A deep bass I connect synaeasthetically with the headlight of this dark light).
White Light from the Mouth of Infinity is a major album by Swans. It combines the most outstanding songwriting, majestic elegy, triumphantly arranged, with extremely depressing lyrics. The cover is one the coolest I´ve ever seen. On the front you have a human rabbit, reaching out his carrot antenna at the end of the world, likely in search for someone else, his soulmate, his counterpart. On back you have him eventually have found him. I wrote to Jarboe many years ago and mentioned the album and the artwork, she was asking in return whether I want to purchase the original artwork „at a reasonable price“. But I could not afford it anyway. In my apartment there is a poster of it, hanging on the wall nevertheless.
Wir wollen also sagen, die Gottheit sei wie ein überaus klarer Diamant, der weit größer ist als die ganze Welt, oder ein Spiegel nach der Art desjenigen, welcher in der früher gedachten Vision die Seele empfing, nur dass er auf eine weit erhabenere Weise sich zeigte; auf eine Weise, die ich nicht hoch genug vorzuführen vermag und dass alles, was wir tun, in diesem Diamanten gesehen wird, so gesehen wird, dass er alles in sich schließt, und weil es nichts gibt, was über diese Größe hinausgeht.
Staunenswert war es für mich, in so kurzer Zeit so vieles in diesem klaren Diamanten nebeneinander zu erblicken. Höchst bedauerlich ist es mir andererseits jedes Mal, wie so garstige Dinge, wie es meine Sünden sind, sich in jener klaren Lauterkeit ebenfalls darstellten. Gewiss, wenn ich daran denke, weiß ich nicht, wie ich es ertragen kann. Deshalb wurde ich auch mit Scham erfüllt, dass ich nicht wusste, wohin ich mich wenden sollte…
Teresa von Avila
Consider Wittgenstein´s chief philosophical problem was how logical sentences can be translated into ethical sentences (and the impossibility of that). The Tractatus was an undertaking to reveal the structure of the world which ended with the conclusion that a logical analysis cannot account for the „mystical“ aspects of our existence, i.e. the truly interesting ones. The philosophy of the elderly Wittgenstein was then to undermine and deeply question the foundations of the supposed logical structure of the world (i.e. whereas the Tractatus and related philosophy would imply an ideal language and ideal logic, the Philosophical Investigations shatter such a notion and imply that there is no deep structure of language but that language evolves via practice and is prone to produce misunderstandings, etc.). In between there was Wittgenstein´s Lecture about Ethics (held when he came back to Cambridge in 1930) where he stressed that stuff like „the supreme good“ are not logical expressions but metaphors and, within a logical language, „unreasonable“ – that´s their nature. – Colin Wilson remarked that Wittgenstein was an odd fellow who was keenly aware of the problem of ethics in philosophy and that it cannot be resolved by logical „talking“, only to evade it and spend the rest of his life (logically) „talking“. Wittgenstein´s „nephew“, Paul, remarked that the two elder brothers of Ludwig, who (apparently) commited suicide, would have been even greater geniuses than Ludwig, for instance more poetically talented etc. – Remember, however, that, according to the Tractatus, the meaning of a sentence cannot be said, the meaning of something can only „reveal“ itself. And so, while Wittgenstein was silent as a moral philosopher, it was the way he lived his life with which he gave example and illustration of the ethical that is of objective importance (same can be said of Kafka and Beckett). Intentionally or not, this illustrates the great man. Talking about ethics or moral systems sooner or later leads to dead ends or contradictions, but Wittgenstein´s ethical conduct of life was (largely) free of contradictions.
Ethics and logics: There are things I am responsible for. If I take care for the things I am responsible for, I am ethical. If I deny it, I am unethical. If I take care for things I am not responsible for, my ethical conduct is superior. If I take this notion of ethical supremacy to its logical consequence, I will always be a failure, since the limits within which I can operate are narrow (which often produces crises within ethically supreme individuals). Maybe the categorical imperative of the supreme good is to treat the other better than he treats you.
Whether the universe is ethical: I think Einstein said our most basic choice is whether we think we live in a benevolent or a malevolent cosmos. The concept of Shakespeare´s/Verdi´s Jago or of the sadistic raisonneurs in the novels of Marquis de Sade of a malevolent, malicious God who creates things only to destroy them cannot be ruled out logically – however, they´re the cosmology of sociopaths. The philosopher and metaphysicist will be very interested and likely to get immersed into the stuff he investigates and he will develop high empathy for them (as a common characteristic of the exceptionally gifted). Therefore the philosopher will be a kind of ethical enthusiast. Let us generalise the ethical into „constructiveness“. It is, maybe, a transcendental principle, or a Transzendentalpragmatik, to think of a deep ground of the ontological as well as of the epistemological as something that is based on constructiveness. Philosopher Emmanuel Levinas comes up with the idea that the ethical is primary to anything else. To him, the ethical is respect for the other and the face of the other which is (as it is not identical to my face) the infinite. That we confront the other in this world, respectively our worldview and any knowledge of the world can only (effectively) constituted via the confrontation with the other, is something primary, and that we have to get along with the other is something primary. However, if the other is full of shite, my patience will sooner or later come to an end; apart from that some others are more proximate to me than other others, and great hostilities and wars are not caused by human hatred or disrespect for the other´s face but by natural interest conflicts. Friedrich Nietzsche, probably the most intelligent of philosophers, remarked (in the subsequent introduction to Morgenröte) that all philosophers have tried to make ethics the foundation of their work and their systems – and every time, it collapsed! Hence, he began to question ethics and moral themselves. Otto Weininger, who was probably even more intelligent than Nietzsche, wrote the probably greatest work on Individualethik which is, however, remembered as fiercely antisemitic and misogynist today and shot himself dead at an early age for obscure reasons: one of his final conclusions was that the supreme good cannot be achieved by the individual, what remains is the idea of the supreme good, as a guiding light. Wittgenstein was very fond of Weininger, but for obscure reasons considered his work as a colossal though grandiose mistake later in life.
Not long ago they had a Henry Fonda retrospective at the Filmmuseum Wien. There I saw The Grapes of Wrath (1940). The Grapes of Wrath is about uprooted and impoverished farmers who fall prey to obscene capitalism in the depression years. The film opens as Tom (Henry Fonda) is released from prison and tries to go back to his family´s farm (only to find it sold to capitalists). On the way he meets former preacher Jim Casy (John Carradine), who once baptised him but now has ceased to be a preacher as he had „lost his faith“, and refrains to make ethical judgements anymore since, as he found out, people are just doing what they are doing (and there is probably neither sin nor virtue). Unassuming and friendly, and somehow carrying silent wisdom, he joins the family as they move to California to find work. Shocked by the conditions impoverished farmers/proletarians fall prey to, he courageously helps a person that is persecuted by the law and finally dies as he tries to organise a strike against inhuman conditions (something that Tom opposed in the first place but later finds out that Jim was right to do – Tom´s history somehow repeats itself as he unintentionally kills the person that deadly hits Jim, and although the government becomes protective of the workers, Tom has to flee and leave his family again in the end). Jim Casy is a Christ-like figure, he has ceased to preach, he has ceased to judge, he just helps and supports and he does the right thing even if it means self-sacrifice. He has a calming presence. Occassionally there are people with such a calming presence, like Wolfgang, or Erich. At any rate, I want to dedicate this note to the memory of ex-preacher Jim. And as I can see on Wikipedia, the real-life inspiration for the character of Jim Casy was Ed Ricketts. So I also want to include Ed Ricketts in that.
More recently I purchased CDs with Masses by Orlando de Lassus, Hymns and Songs of the Church by Orlando Gibbons, some cool CDs from the Harmonia Mundi label with music for Epiphany and for Corpus Christi, and some other early music. I attended Christmas Mass at the Russian Orthodox Church this year and got me some CDs with respective music, I occasionally listen to Renaissance music on the internet and years ago I bought a CD with works by Thomas Tallis (motivated by the Fantansia on a Theme by Thomas Tallis by Vaughan Williams, which is very beautiful). Apart from the ethereal vibration of that kind of music, resemblant to that of Scelsi, I was always attracted by the sacral, though I am not actually a religious person and not exactly a believer. But I seem to have always liked gravitas and sincerity, and the mix of sublime and the celestial as well as piety and humility, specifically expressed in such a kind of music. It gives me a sense of the gravitas and sincerity, the depth of the world – with, however, the deep ground not being a hostile or nihilistic abyss, but something that cares and protects, unobtrusively, even if that is only a mirror image of myself amidst cosmic indifference. Think of darkness in a late november evening, there is a cabin in the woods where inside there is a subtle light that illuminates and warms. That is the religious deep ground of the world.
Spirituality means a heightened and intimate intellectual/ethical/emotional attachedness to the world, somehow resulting in transcendence of personality and a transcendent perception of the world. There is a notion of a certain amalgmation of subject and object/world, respectively with the transcendent (God, infinity, nature, Tao et al.). It should bring about tenderness and familiarity with all that exists. A spiritual disposition can exist in a person per se and need not be something difficult to achieve; spiritual attachedness can be to anything, there is also superstitious or occult spirituality, or it can be a tool for a person´s narcissism.
Mysticism on the one hand refers to a deep (and very sincere) connection to the world, but to (aspects of) a world that is not immediately there but that are concealed, mysterious, deep and profound. The true mystic experience is considered to be a matter only for a very elevated mind, the mystic´s path usually involves pain, profound life experience and some sort of asceticism. Mysticism also refers to the unio mystica, i.e. the becoming one with God or with the supreme or primal instance of existence (e.g. infinity or Tao). It is not as plebeian as „mere“ spirituality, but maybe invokes false sense of grandiosity and megalomania. Mysticism involves some potential for obscurantism and diverse hallucinations, or it can be a tool for a person´s narcissism.
Religion etymologically refers to „careful consideration“ and devotion to the commandments. Unlike spirituality and mysticism it primarly refers to awe and deep respect for a higher instance that is forever out of our reach, and that is, finally, intangible. Although I am not exactly a religious person I referred elsewhere that I appreciate the idea of gravitas involved in that sentiment and that, although not exactly a believer, I like the idea of thinking of an instance that is forever more intelligent and better than myself and considering what it might say to me and how the instance would judge me, somehow like Kierkegaard´s jubilation about the idea that „against God we are always in the wrong“. Religion is a means for imposing power of a ruling class over people and also a means for giving an identity to people and a collective. Holding on to religious beliefs may be primarily based on lack of creativity and need not change or elevate a person very much (i.e. a paranoid person will have a paranoid understanding of religion, an anxious person an anxious one; good and altruistic persons will see it as an amplifier of goodness and altruism, etc.), or it can be a tool for a person´s narcissism.
To truly experience spirituality, mysticism or religion i.e. to increase attachment to the world and establish communication with the horizon of the world (i.e. the transcendent), it needs to involve the fundamental aspects of spirituality, mysticism and religion. Spirituality, mysticism and religion is a kind of trinity. Einstein´s „Cosmic Religion“ (based on awe for the sublimal depth and harmony of the universe and the quasi-sanctity of the truth-seeker) is like that and an expression of the extreme „mystical“ immersion and empathy of Einstein´s scientific mind and may be the expression of a religious sentiment in a modern, scientifically enlightened age, and gives a sense of how correct balance of the individual and the (horizon of) the world can be achieved, and, bearing that in mind, on rare occasions even be transcended: Extremely sophisticated and pure individuals like Sufi mystics Attar of Nishapur or Bayezid Bastemi are even in the position to argue and express anger (however: not revolt) against God, due to his shortcomings, occasionally they win the argument, occasionally they lose.
I see the spirituality/mysticism/religion trinity as a kind of sun before me, however it shrinks to a shining sun (or white dwarf) in my hand, maybe I move along, there are other planets surrounding me as well, but that one is, of course, important.
More recently I purchased the following CDs:
I welcome it that after a period of stagnation there are fresh and fruitful developments in extreme metal again! While extreme metal bands of former generations like Morbid Angel or Meshuggah sounded like if they came from another planet, bands like Abyssal, Pyrrhon or Mitochondrion sound as if they directly came from the depths of outer space (maybe from close to the region where Azathoth dwells). I call this progressive. Within those song structures we have nice chaos invocation and abstract beauty amalgamated with uncanniness giving an impression of the sublime. It gives you a sense of place – of belonging and forlornness. Of your attachedness and your seperatedness in the universe, etc. It´s a borderline, exurbia and edge phenomenon; look at how ambiguous it is and how much enigmatic meaning it carries, permanently shifting the Great Frontier! It´s metaphysical.
What I always liked about extreme metal is that it definitely confronts you with other, strange worlds (that aren´t so strange after all and for instance the occasional lyrics about Satan etc. are much more realistic and less phony than the love songs you hear on the radio). – It is both strange and surreal, and hyperrealistic and more human than human. It adds a (or multiple) dimensions to your perception. It confronts you with that that is the other and that that is unexpected. It unites the hemispheres.
Let us, ideally, say that the „Western“ mind is analytical, scientific. It is about isolating and analysing things to gain rational knowledge about the thing, with the possibility (or the permanent horizon) to get to know the „thing in itself“. It strives for knowledge to manipulate things and transform civilisation via technology. It is concerned with the possibility of solid knowledge.
Let us, ideally, say that the „Eastern“ mind, exemplified e.g. in the metaphysics of Zen, is more about getting to know and experiencing the faculty of perception and rationalisation itself. It is about dissolving the subject and amalgamating it with the object world, into a state of (for the sake of simplicity) productive mimesis. However, this state will involve serenity and sedateness, an acceptance of a certain resistance of things against manipulation and an acceptance of fate. It is concerned with the possibility of solid awareness.
Bhagwan says, people in the East have soft, fragmentary egos, and they are able to surrender and devotion (Hingabe) easily – yet their surrender is not very deep: it remains superficial. People of the West have strong and solid egos, and they are resistant towards surrender and spirituality. He concludes that a person that synthesises East and West may become something that is really interesting and transformative, but that is difficult.
„Eastern“ metaphysics somehow was designed as a pacification from unproductive upheaval and turmoil in a pre-scientific age i.e. when things could not fundamentally be changed. „Eastern“ metaphysics does not „solve“ the metaphysical problems but dissolves them, but unfortunately may also dissolve physics respectively the scientific mind, and its relaxedness may result in apathy, the insight that some things cannot be changed may make people forget to try to. The „Western“ metaphysics of the rational mind may lead to a tunnel vision and feelings of estrangement and disconnectedness from a greater whole, a disrespect for „soft“ sciences and arrogance. The „Eastern“ downside is being unscientific, the downside of the „West“ is being soulless. From a sociological point of view, Eastern societies are collectivist societies whereas Western societies are individualistic societies (with both easily abhoring each other or finding each other uncanny, although the productive synthesis includes the better elements of both).
THE CONSCIOUSNESS OF THE OVERMAN (PRODUCTIVE SYNTHESIS)
It is said East and West are very different and difficult to unite. They are respective others. However, if you approach the other you can gradually internalise it. The trick is not to make the other a toy of your ideology and accomodate it to you, but to take it serious. The full internalisation of the man´s world is the overman. It can also be described as the so-called unitary consciousness where all forms of life, where reality, dream, fiction, time, space, matter unite into a single, fluid, penetrating experience, where contours of individualities do not dissolute but become osmotic. The analytical mind is not pacified but intensified and empowered. There is not perfect exchangeability of background and motif as you have it in the vision of Zen, rather a fractal geometry of the universe, i.e. where the „deep structure“ can be progressively revealed and calculated and where there is no stubborn resistance against „inconvenient“ truths or discoveries, since nothing is truly „inconvenient“.
By permanently approaching and confronting the other, you increase your experience and widen your perception. By trying to integrate the other and internalise it, you widen your intellect and your personality, and you reduce your indoctrinations and your ego (if, however, you don´t have much of an ego in the first place). You transcend personality into the transpersonal and become open space. It is very profound.
Meaning of life – and meaning in general – lies in establishing connections (and pathological/endogenous depression means inability to establish true connections to anything). By connecting to the other, the most wide-ranging and permanently evolving connectivity is possible. Overmen usually appear „otherworldly“ (whereas they are also the most realistic persons) because they primarily relate to the other and to their respective counterpart (Socrates and Kierkegaard talked to anyone in the streets, T.W. Hickinson noticed that obscure Emily Dickinson was very aware and concerned about him as her counterpart, Shakespeare is hardly tactile as an individual but rather seems a transpersonalised consciousness over the tapestry of life, Wittgenstein, Kafka and Beckett were also very concerned about others including the possibility of self-sacrifice, etc.). Therefore, they include otherness and the Great Other in themselves and therefore they carry and execute the so-called divine law in themselves. They appear „alien“ as nothing is alien to them. And why? Because they actually relate to the other!
Postsciptum: If you think this is stupid and esoteric wait for the various Postscripts to the Metaphysical Note about Extreme Metal which shall appear over time since of course I am able to discuss Kripke and Quine as well, as well as Gadamer and Ricoeur et al.
The true scientist, philosopher, artist – i.e. the truth-seeker – will strive for knowledge about what is already known, but, essentially, strive to look deep into the universe to discover new stars, new galaxies, new worlds. – In doing so, the truth-seeker also looks into himself; a triviality. – New worlds, new illuminations, are to be found in the unexpected, the trivial, on the street, in non-locations (non-lieus, Nicht-Orte) – to which the truth-seeker has a natural bond and solidarity – when the locations of the sublime – to which the truth-seeker also has a natural bond and a natural solidarity -, of course, have been explored as well; the locus of the existential truth is the true individual, the locus of truth of the world is a flower-like domain shifting through totality. – To become the locus of truth the truth-seeker must do what is called to „empty himself“. This means he must study a lot, as much as possible, and then 1) realign it with reality 2) deconstruct it – to gain pure insight, pure perception, pure forms of perception on which he can re-establish pure concepts – therein, he will come into contact with the nullfläche, the primal ground of his own mind, upon which everything else emerges, naturally (the vision of the primal ground is personal and subjective though there are similarities among those visions; it might be a surface of dirty white where no location is distinguished from any other, or, in closer touch with the outside world, an unspectacular ventilation shaft). In an act like this, everything is contained, like in the movements, gestures and actions of children everything is contained about what can ever be said, thought and perceived about those acts, because everything about those acts is authentic, simple and direct, because they incorporate the full potential of the idea of those movements, nothing is hidden, everything is there, such is purity. – This is, then, „the pathless path“. – Some might find a speech like that „a mystery wrapped in an enigma“. That is a good step to begin with. Meditate about that.
I have read Kant´s Träume eines Geistersehers once again since sooner or later I want to read some Swedenborg. Ahhhh … what an extraordinary stylist Kant was! Yet not as awesome as Hegel! Both, however, are, approximately, the most hilarious stylists in philosphical writing. Swedenborg had a very high IQ, maybe even higher than Kant. Kant, however, claims that Swedenborg is a miserable, drab and dull stylist, and dismisses him all the same. In the appendix of my copy of Träume eines Geistersehers there are some writings also by Swedenborg and I can see that Kant was actually about right, at least concerning the style in those two short passages. But the same thing goes for other illustrious minds of that age, luckily bygone, also quoted in the appendix, including Herder. I like what Swedenborg says about hell. Clever it is. According to Richard Bucke, in his very important but largely forgotten book „Cosmic Consciousness: A Study in the Evolution of the Human Mind“, Bucke surmises that, like Buddha, Jesus, Johannes von Kreuz, Shakespeare, Balzac or Walt Whitman Swedenborg had achieved cosmic consiousness as well. Kant, however, was a man of reason, and someone who solely builds his house on reason („all brains, no heart“) surely is homosexual, if not pedophile in the brain. Emanuel the hero, Immanuel the fag quod erat demonstrandum
In a book by the knowledgable Pickover, A Beginner´s Guide to Immortality, I have read for the first time about hell-like near death experiences. In popular understanding near death experiences are cozy and ethereal, so it was previously unknown to me that not a few people have NDEs which rather resemble a state of hell or at least purgatory. Since mankind is composed of, say, 15 percent of people who are morally superior, 70 percent who are average and another 15 percent who are morally inferior it should not come as a surprise but as something completely logical respectively as an apparent consequence.
In Pickover´s book Swedenborg is also mentioned and it says:
„In his book „Heaven and Hell“, Swedenborg said that there was no devil, no single ruler of hell … Hell exists because it is the only place in which evil people feel comfortable. In heaven, the evil people would suffocate from the love and the goodness. According to Swedenborg, the creation of Hell was not an act of punishment but of divine mercy. When one dies, a person lives forever in the place that best matches the love the person fostered in his heart while on earth.“ (p. 66)
Ahh, the good Lord. Hears everything, sees everything, understands everything.