Friday, April 29, 2011

UFOs of the Buddhaverse

I was translating, as it is a part of my work, a commentary on esoteric Buddhist procedures, and came across the following image:
The figure is referred to as the "Buddha-crown"; it is that of the iconographic top of the Buddha-head, which is shown with an extra, small bump on top.  It represents the manifestation of the Supermind above the head, and it is sometimes referred to as a "fleshly mound."  

There are personifications of this iconic form, the most famous one being called the "Golden Wheel."  The Chinese logogram for 'wheel' can also be translated as 'disk,' and the connection of disk to this shape is rather interesting.  The Golden Wheel or Golden Disk is the awakened modality of the conscious cosmos, and it is understood to be the central divinity with respect to the Zodiac, Lunar Mansions, the planets, stars, and galaxies.     

My interpretation of the ancient iconography, with respect to the context at hand, is somewhat Jungian, in that I do not consider, say, the famous Adamski-type flying saucer to have ontological primacy over the Crown iconography (i.e., in terms of the approach of the E. von Däniken "ancient aliens" school); I believe that I would be otherwise putting the cart before the horse.  I am not discounting the ancient-aliens approach wholesale across the board, let there be no misunderstanding; I turn the tables around, right now, with respect to this specific subject only.  

Adamski-type UFO

My reasoning is as follows, and I am applying the "Subtle Approach" (c.f. blog article "A Subtle Approach to UFOs and 'Aliens'" January 26, 2011) per my own suggestion: Golden Wheel or Golden Disk is the icon of the unifying totality of the Mandala-body, the Circular Totality (which is implicit in the term 'Mandala'), thus, the icon represents the overarching principle of the Cosmos, and hence, of the stars, constellations, galaxies, etc.  This resonance is subtly present in all aspects of being as a result, inasmuch as everything is star-stuff.  Hence the ontological primacy of the morphic field of the Golden Disk.  Now the UFO can be understood with respect to the background of the phenomenon of the living morphic resonance of the icon itself which manifests in multifarious forms of UFOs--- among other things, of course---but why the UFO?    

Because the very (collective) unconscious idea as such of the UFO is that of a flying saucer, a flying disk, a flying circle, which in all eventuality has shown itself to have variant morphisms.  They fly, i.e., they approach from another space, another dimension, another world; they traverse in silence and mysterious patterns.  Thus, even without considering their material aspect, they interweave with our unconscious expectation of what a supernal vehicle of supernal beings---who are cosmic representatives and humanoid---would be; they would have to be homomorphisms of their ontological arche, the Golden Disk, the icon of the mandalic totality.  The phallic rocket just wouldn't cut it (unless of course we might be thinking in terms of the vehicle of aggressive Reptilians).

Lastly, a short note with regard to Method, in making contact with the resonance of the arche of its flying homomorphisms.  The hand-gesture (called "mudra") that is called the "bowl" is that which channels, together with universal sounds (find a suitable sound for yourself) and visualization, the resonant, subtle field that interweaves with the Mandalic, cosmic aspect of the Golden Disk (this is standard esoteric-tantric practice, by the way).  The hand-gesture is likened to that which is made when scooping water to splash your face, for example.  Instead of being all-cerebral, the "Subtle Approach" should also entail method(s) for interweaving with the resonance of UFOs, and thus of the Mind-UFOs as well, flying in deep space of the recesses of consciousness.

Arche homomorphism manifesting in natural cloud formation

Thursday, April 21, 2011

Aeon Card: Thoth Interpretation

Many years ago, we were at Powell's Bookstore in Portland, and saw a funny looking book with the title Tonguing the Zeitgeist, and the cover was that of a man deep kissing a skull.  We immediately understood at the time that it was most appropriate, because the Zeitgeist right now is that of death.  The old eon has come to a close and the collective unconscious, superconscious and mind know(s) this. We did a Tarot reading on Samhain night when the Aeon card XX showed up (we were using the Crowley-Thoth deck); to be brief, it's about making way for the new, but the creator of the new is still too young to know what to do and how to re-create.   The dissolution process is a catharsis and upheaval which leads to evolution. There is a bump on the evolutionary scale and the Neo-Neanderthals are tightening their grip.

Crowley's interpretation was given in the early 20th century, and time has been speeding up since then, more and more.  The inception of the new Aeon is such that it has started prior to the event horizon of Winter Solstice of 2012, to be officially heralded by the galactic alignment; therefore because of the event horizon, the future beyond it (which is in a state of unobserved superposition of pure potential) cannot be known or seen.  Hence the interpretation that the creator of the Aeon is yet in its infancy, and does not know how to create.  

Card 20 is usually called Judgment in most traditional decks.  

Tuesday, April 19, 2011

Fichte on Kant

The year was 1986, location, USC, at an auditorium with a gaggle of philosophers, at a philosophy (or as Richard Feynman would say, "Valazafee") symposium.  At this point in my academic life, I already had one foot out the moss-encrusted door of speculative philosophy, and it was this occasion that propelled me out, completely.

I sat in on one lecture, entitled "Hegel and the death of god."  Alright, so-so, but I was tired of that shit already.  Lecture number two: and this one took the cake.  An upstanding looking young chap with glasses got up on stage, stood in front of the podium, and introduced his lecture, which was based on his research entitled "Fichte on Kant"; and driveling off he went.

I had already been contemplating the relevance of studying Plato and Aristotle in graduate philosophy classes, and had already decided that speculative philosophy was medieval scholasticism all over again, an egomaniacal circle-jerk of hacks putting different spins on cobweb-ridden arcana.  They all preached to the choir of tenure-hunting ivory-tower twits and intellectual masturbators, behind locked institutional doors, paying homage to their inflated Egos and so-called Giants of the days of yore, on whose shoulders they stood.

Fichte on Kant, indeed.  I pondered for a while.  What does that mean?  It means this, I thought, that here's this Poindexter pontificating about Fichte on Kant, which means that we're getting his take on Fichte's take on Kant.  And some day, his academic acolyte would rise to the eventual occasion of Poindexter on Fichte on Kant, and so on it would go, an Ego-chain succession of intellectual one-upsmanships ad absurdum.  

I rose from my seat while he droned on, turned away, and headed for the door, out of the dusty stuffiness of the pencil-pushing mausoleum and into the brilliant SoCal sunlight.  I caught my breath, and came to the resolution that I was going to slam the doors of speculative philosophy shut.  Hard.

(this post is dedicated to my deep-thinking friend James Henry, on occasion of his 40th birthday)

Monday, April 18, 2011


     The atmosphere rumbled away, the eye of the storm swirled above the ocean, shooting bolts of lightning, exploding with occasional thunder.
     "See now," Kelly said.  "Your shadow remains."
Maitri turned his head in the direction she pointed; he strained to see the figure who blended with the darkness of the terrain.  The figure stood far beyond Kelly's radiance, which would have otherwise illuminated it to reveal its features. 
     “It’s the final veil before your awakening, Maitri.  Come on, let’s go face it together.”
Maitri nodded, took Kelly’s hand and led; they walked toward the dark figure.  

     The figure sat above a mound.  Its head was that of a black goat with enormous horns; from the center of its cranium was a third protrusion that was a torch emitting grayish light so dim, it was impossible to detect it from a distance.  Its eyes were black and ferocious.  It opened its wings of black feathers, and closed them again.  Perhaps it was a reflex response in anticipation of the arrival of guests.  It had a human body with human arms, was bare at the chest and abdomen revealing a male chest on one half and a female breast on the other.  Though its loins were clad in black cloth, its goat’s feet were visible.  It leaned on a caduceus-staff with both its human hands. 
     A deep rumble emanated deep from within the chest of the being, and Maitri realized that it was its voice.  It spoke in the English language.  “Ancient travelers who have stepped down below, so you have done that you may ascend,” it said.  “I am Baphomet, the goat of the dark Sabbath, holder of the key of chthonic shadows.”
      “I’m—” Maitri began his self-introduction when Kelly tugged his arm; Kelly shook her head.
      “Don’t engage.  Just listen.”  Kelly put an index finger to her lips.
     Baphomet extended its wings and closed them again.  Maitri felt its palpable force field; his breathing became irregular, he felt as if he was inhaling when he was exhaling, and vice versa.  It exuded a negative force field that turned the focus of energy and thoughts into their flip-side, their shadow dimension that was inherent in everything.  Doubtful thoughts and suspicion crossed Maitri’s mind.  .... Maitri shook his head in fury, and blinked his eyes. 
     Kelly smiled at him.  “That’s okay, let those thoughts come up.  Face them, don’t be afraid.  Don’t run from them,” she whispered.       
     “Seeing with goatlike eyes, beings grovel in ignorance and are driven by their instincts,” Baphomet rumbled.  “When that thick veil is lifted, they see the world of Two’s.  Before the veil of Two’s to be truly lifted, truly, all must acknowledge the shadow.  Such is the path of initiation.”  It raised its left hand and pointed above. 
“Alas, alas, so few have the courage.  They scurry away from the shadow and hide in the light.  They gawk like masturbating monkeys at the shadow, for they feel safe in the light.  Others fall into the shadow, for they fear the light.  They are fools, one and all.  Some view matter as the shadow.  Some view matter as the light.  They are fools, one and all.  Some view the mundane as the shadow.  Some view the mundane as the light.  They are fools, one and all.”
The light of Baphomet’s torch on his cranium grew brighter; without warning, its effulgence became as the sun; it was Maitri’s reflex to shield Kelly and himself.
The splendid brilliance illuminated the entire realm, revealing the details of the roiling black clouds above; millions of hungry ghosts floated and wriggled in the swirls, and they screamed in unison at the sudden emanation of light that they’d never seen before.  Shocked hungry ghosts fell like rain from the storm clouds to the ground.  The color of the entire landscape was that of dried blood, which reminded Maitri of one giant scab.  The great river Sanzu was illuminated as far as its murk would allow, revealing nothing but floating refuse, entrails, waste, and pollution.  Not a single living being swam in its waters. 
Baphomet’s torch dimmed again.  The hundreds of thousands of shocked hungry ghosts that fell floated back up into the swirling clouds like balloons, as if they had helium in their spherical bellies.  Maitri felt relieved that it was dark again; better that the place stayed dark.
“There is mercy in darkness, there is mercy in light,” Baphomet said.  “Light does not always dispel darkness, darkness is not always the absence of light.  Darkness can enhance the light, the light can enhance the darkness.”
Baphomet pointed up with one hand, and pointed to the ground with the other.  “Face yourself.  If you fear the shadow, face it.  If you fear the light, face it.  Expose everything hidden unto yourself, whether they hide in the shadows or hide in the light.  Even the shadows give light to those of wisdom.  Then will you be ready to lift the veil of the Two.”

Sunday, April 17, 2011

Flower Repository Chiliocosm

I've ranted against the non-wave-function-collapsing extra-conscious-agent multiverse model based on quantum theory in a couple of blog-articles, but would like to provide an alternative approach to the idea of the multiverse without the naivete of Dr. Johnson-esque realism (as an aside, recently read D. Deutsch's argument (Fabric of Reality) that went on and on about Dr. Johnson's demonstration of the veracity of realism.  I was aghast (not to mention that Deutsch is a proponent of H. Everett's many-worlds interpretation)).  

No, I want to cast aside the (extremely shitty) many-worlds argument of quantum realism, and approach the many-worlds subject from the standpoint of resonant practice instead.  The following is a meditative exercise. 

What does it mean for there to be many, infinite worlds?  Here's my interpretation from the space of practice.  Worlds interpenetrate, they interfuse, and these worlds exist on many levels, dimensions, and realms.  Consider the parasite that lives in another parasite that lives in an organ of a fish that lives in a dark ocean cave, and consider its ephemeral consciousness. Consider humans that live on a planet in a solar system in a galaxy in an ever larger galaxy, and also consider their size in relation.  Consider the subtle consciousness of vegetation and its participation in morphogenetic fields in terraformed planets throughout the universe.  

All these different levels of awareness, of consciousness, of participation in modalities of being-becoming, they are all interfused into a single consciousness, which in turn is reflective of the totality of all consciousnesses.  They called it "Indra's Net" of interpenetration.  Even a wispy thought of a thought, a fragment of a forgotten dream, participates in Reality-as-such, and is reflective of the Totality.  All is Consciousness and all interpenetrate the all.  Thus each emergent thought or nonlocal effect of a morphic field produces a new universe, even as the entire universe interpenetrates it.  Thus there are infinite universes interpenetrating each other, and this is the nature of the conscious body of the totality-as-such.           

Wednesday, April 13, 2011

My Father, April 13 Centenary

My Father, on the Centenary of his birth into this world

Born under celestial conflicts, afflicted and confused.
Sharp, calculator, suspicious.
Conquer thou with brute force, with ferocious temper
and Money.
All who have it not
are spurious dogs.
Hammer it to Me, to skinny dreamy Walter Mitty, 
the One and Only Injunction
for which thou hast given thine life unto Me
with existential exigency.
The Injunction:
Make Money.
For Money is All and conquers All
and this, provisionally,
is Truth Absolute.
For Me, the Jester,
there is no higher command.

Seeder and messenger.
Peripheral noise thou didst make
of Fear as propensity.
Be afraid.
Be very afraid.
Darkness and Madness lie in wait.
Seizer, even at death,
thy Dybuk wreaked vengeance
of sickness and poverty.
Haunt no more, Dybuk, and never again.
Thy merits are Great.
Join now the retinue of the Blessed
and learn Joy.
For thou hast now become 

Alexander Louis Caplan
(1911 - 1994)

Tuesday, April 12, 2011

Finnegan: Bricoleur

Celtic morphic-fields of elves, fairies, druidic retinue of beings, they extend beyond the confines of specific geographic locale, they belong in species of celestial, terrestrial, and subterranean beings, they are facets of Mandala.  For magickal adepts, they can be helpers and protectors, and otherwise they manifest as tricksters. The trickster, as with the Fool zero-card of the Major Arcana, is in a nondual state; their value-system is not bivalent, but quonic.  In the hermeneutic of Lévi-Strauss, “The trickster is a mediator. Since his mediating function occupies a position halfway between two polar terms, he must retain something of that duality—namely an ambiguous and equivocal character.”

The engineer-bricoleur juxtaposition (for this specific contrast of two anthropological categories c.f. Lévi-Strauss, The Savage Mind), or rather, dualism, is that of analog-digital, of artificial-organic, of classical-quantum, and so on. In my opinion, the comparison made by Lévi-Strauss of engineer-bricoleur is rather awkward, because even in his interpretation, these polar opposites approximate each other.  The reason for the awkwardness is simple; the quantum-quonic will always subsume the classical, but doesn’t necessary preclude it.  This is why, even if in the classically trained anthropological thinking of Lévi-Strauss the bricoleur is Savage, it is only so by reason of its intrinsic versatility, flexibility, and organic prolificacy.

The layout of J. Joyce’s Finnegans Wake is anything but classical, structured, formal; it is very much an organic stream of noumenal consciousness originating from the invisible landscape of Mind-Dublin which, finally, when all is said, reveals itself to be recursive, i.e., a fractal, a Mandala, populated with elvin mind-folk of synchronicities---the mythos ends where it begins. The tapestry is woven of the primary Trickster, the bricoleur Finnegan, who dies in a humpty-dumpty “fall” (paralleling the 20th century existential motif of the Nietzschean Gott ist tot that is the beginning, and not the end; e.g., Heidegger’s Being and Time. Hence the Fool card of Tarot marks embarking on a new adventure, and is depicted as stepping off a cliff (Finnegan’s fall); it is pure quonic potential of the uncollapsed wave-function).                

If ever a text comes pre-deconstructed, it is Finnegans Wake, and as such, it freely draws from the bricolage of supra-logocentric fields of thought, energy, alliteration, and pure creativity; its text is that of the trickster’s language, even, a story of a bricoleur in the language of deconstructed bricolage.  In the words of J. Derrida: “The bricoleur, says Lévi-Strauss, is someone who uses ‘the means at hand,’ that is, the instruments he finds at his disposition around him, those which are already there, which had not been especially conceived with an eye to the operation for which they are to be used and to which one tries by trial and error to adapt them, not hesitating to change them whenever it appears necessary, or to try several of them at once, even if their form and their origin are heterogenous – and so forth.”  (Structure, Sign, and Play in the Discourse of the Human Sciences).

Thus Finnegan is the bricoleur-trickster, the Fool of quonic potential, who has, as has the Dasein of Heidegger, fallen; but this is where the parallel ends, even as the wily Coyote dies unto biblical narrative (the fall from Eden) and is not confined in a logocentric coffin.  This is the quintessential hallmark of all tricksters, it transcends culture and history, all the while remaining fully immanent.  It is the stuff of ubiquitous mythos, whose beings are ever playfully alive and well in the world of magickal adepts and those who awaken to the universal Mandala of their own being, their conscious life-force.    

Monday, April 11, 2011

Sartre's Search for a Method

Concerning the Hegelian dialectic, its attractiveness is that it is quasi-evolutionary.  Synthesis as such is the "bump"; the term 'synthesis' is obscure but it can be clarified in the language of the quantum superposition, or in terms of tangled hierarchy, viz., that it is the superposed state of thesis-antithesis (in plural) in tension.

J.P. Sartre's Critique of Dialectical Reason (Critique de la raison dialectique) was an attempt at making the superposition of Kierkegaardian subjectivity and collective Marxist praxis.  But the reason why the hypostatic Hegelian collectivity does not work---in all eventuality---is because of the eschatological, final non-synthesis, e.g., what happens in the case of dialectical materialism is that capitalism gets defeated by collectivism, and thus there is no synthesis. This is the fundamental philosophical flaw in original ideological formulations of dialectical materialism of antiquity, that the final subsumption is not a superposition of individual happiness and collective utility, but of the latter usurping and claiming the former as its own subtext with the condition that the former submits to programmes of the latter.  It goes contrary to human nature, and hence to evolution, and even in sociobiological and quantum-theoretic terms; the whole fucking thing is not "organic."

As long as there is the concept of tension inherent in global socioeconomic ideologies, there cannot be general human happiness, even as dualistic conflicts will make for ramified conflict and opposition.  It's one of the principles of social Darwinism, it's very basic, unevolved stuff.  Rampant capitalism, for example, would create social inequality and an eventual quasi-feudalism of serfdom (and hence unrest, unhappiness, and discontent; suppression and servitude), and on the other hand, overt collectivity would have the exact same result.  These ideological, dichotomous crossroads always converge in a confluence of failed, botched-up "synthesis," they both come out in the same wash of doing exactly what they set out not to do; they're both fucked up because they're both artificial artifices, they're inauthentic contrivances, mechanistic castles in the sky.

But as long as the lowest common denominator is the median Bell-curve significator for human affairs, no quonic "ensembles" implementing nondual, superposed, entangled-hierarchic social structures could ever come to pass, even as human Habit would remain being that of basic survival; there would be no room for authentic Creativity and Co-creativity, the stuff that teleology is made of.  If human sublimation, evolution, and involution are not the major ingredients, there can never be a tangled hierarchy of essence and existence; one would always precede the other, a fortiori, whereby all "practical ensembles" would intrinsically and eventually go completely awry (see human history hitherto).

Sunday, April 10, 2011

Healing via Skype

My dear friend in another state, who is a masseur/healer/beekeeper/medicine-man called me today for our occasional Skype session to get caught up.  I've been suffering from pulled-muscle shoulder pain for a few weeks now, so I figured I'd mention it to him.  He first asked me where the pain was, and the pain had moved to the shoulder blade area, so he said he wanted to try something, and told me to turn my shoulder toward the monitor, and he gave me a remote, nonlocal healing-massage in that area.  I could feel circular motion and pressure in the area.  The session lasted about a couple of minutes, and I asked him if he used his thumb in a circular motion, but he said only in the beginning just a little, but the energetic healing was done mostly with the index, middle, and ring fingers.  The pain actually lifted completely from that area, and I'm feeling a lot of comfort right now.  Now that's what you call a healer.  Thank you Z, looking forward to seeing you soon again!

Thursday, April 7, 2011

Some Thoughts on the Living Universe

The idea of archetypal absolutes is passé; its convincing, paradigmatic spectre rises from the Atlantean depths to haunt the neural pathways of human thought.  Archetypal absolutism is a quasi-theology of sorts, a pythagorean neoplatonism with respect to symbols, numbers, Euclidean-geometric objects, scientific so-called laws, psychology, and so forth so on.  

The Totality of Being is infused with Consciousness, and yet, archetypes are in the same category as immense blocks of titanium; they don't budge and they don't change.  Is Being nondual with Becoming, and are they in a reciprocity of co-creative proactivity?  Is the Totality alive?  Aren't morphic resonances signatures of the Life Force?  And as such, isn't everything evolving into modalities of sublimation, in all eventuality?  But would that imply that the Second Law of Thermodynamics is somehow incorrect, that there is such a thing as some kind of negentropic force that rectifies absolute dissipation, and utilizes the opposite dynamic in its favor?  

In all eventuality there is the epiphenomenal, synergistic arising whose sum is greater than its parts. It's the very Wonder of the Life Force.  It evolves, it grows, it nurtures, it destroys, it sublimates.  


Tuesday, April 5, 2011

Mythos Over Matter

Nubile lover in dichotomous form;
Female hovers oer the masculine born;

Conjuring mind with a mind of its own;
Salvation; her fruit - the seed he hath sown.

Same one who's different, conjoins to become
Exalted in wholeness, the bigness of one.

The former rejoices in latter's embrace;
The latter returning a mirroring face.

A union of forces already one
Forcing a union against ignorance won.

Monday, April 4, 2011

Another Steampunk-paradigm example

Empty universe: Cosmology in the year 100 billion - space - 04 April 2011 - New Scientist

Article and philosophical review of the above: This is the kind of pompous scientific hubris and "small brains" thinking that has been prevalent in the world of science for who knows how long; there is no way to infer cosmology in the year 100 billion, there is absolutely no way to scientifically predict anomalies that have never happened hitherto.  It's the "Black Swan" principle a la N.N. Taleb. This is the kind of situation which calls for an "e-prime"-ish disclaimer, qualifier, amendment of sorts, something like "Based on current data, i.e., what we currently think we know about our local cosmology, and if things will remain perpetually the way things currently are as we know it ..." and so on.  

The Nonlocal and Conscious Cosmos is not a machine, it is not mechanics only. Yet again, the article shows the "Steampunk" paradigm of mechanistic, medievalist thinking in action.

Sunday, April 3, 2011

The Foundation of Ethics

The teachings have been heard to love your enemies, because otherwise, what would be the big deal to love those who love you, that would be easy ... or thereabouts in paraphrase, and so forth so on.  But this kind of teaching is crude and unevolved.  There are many, many people who have self-loathing and cannot come to love themselves, for whatever psychophysical reasons.  The assumption that people love those who love them is naive, even as those who have self-loathing would psychically vampirize those who love them.  It's like the Woody Allen joke, about not wanting to belong to any club that would have them as a member. 

The primary essential of ethics is to learn to love one's own self and to be reconciled in the love of those who indeed do love them; this indeed is the primary foundation, for as an old song says, how can you say you love someone when you don't even love yourself?  The next phase is those who are closest, immediate family.  There are many who do not love their own progeny, as they do not love themselves; how could they love their progeny if they do not love themselves?  And of course society is rife with the ills that spread from people a priori not loving themselves.   

When speaking of love as in the above, the idea is that of authentic love, not ego-based, egocentric "love," or narcissistic love; it all begins with self-acceptance and self-understanding, an awakening unto the cosmic awakened Mind that is the Reality of Mind as such.