Exegesis II


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Folder 48

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Palmer Eldritch ......vs...... Ubik (center) ...................... (trash layer : true divine power) Satan in power ................ YHWH (Logos) evil .......................... on the periphery sacraments!.................... cheap TV ads!

......Both are everywhere!......

Author of irreal worlds ....... Reality - My God: it's specifically stipulated that Ubik is the -not a- reality support! ("He causes to exist whatever exists", functional description of YHWH!)

The underlying secret (cf "Hamlet" + "The Bacchae") is that the true king (YHWH) (Ubik) has been deposed + an impostor (Palmer Eldritch) rules in his place, as [if he were] him. ("Bacchae" - "The Christ Story" - "Hamlet" - "Tears" - + also "Stigmata" + "Faith.") That's part one. Part two is that the true God (YHWH, Ubik) has filtered back in on the periphery. But the impostor is at the civil + church center. Thus people think they are worshipping Christ-YHWH-Ubik but aren't; they are under a spell (of delusion - which Christ/YHWH freed me of in 2-74). The acosmism of my writing may stem from the fact that Belial spins out irreal worlds; + only the world

Last edit 25 days ago by Max
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carries the news of the second advent which is the in-breaking of YHWH (the dream). This time he will be successful: this is the "final world" i.e. outcome battle: final determining conflict (invasion by YHWH: Valis). The dream: The posse "... sparkles in the sunlight." Taverner: "...in the... darkness," killed. This is God leading the army of Light to successfully kill the leader of the army of Darkness. Sunlight vs darkness. Palmer Eldritch can't be YHWH because he spins irreal worlds. Likewise the "Xtian" God in "Faith": these writings unmask the true nature of the god who is worshipped as YHWH but is an evil impostor: the metal visage I saw in the sky: the god of this world: anti-YHWH, against whom YHWH has come to do final battle. In "Valis" the whole idea is that there is an incumbent god who is irrational, + another God, Valis, who is rational, invades. My recent revelation identifies this invading (successfully "transplanted") God as YHWH. His invading is a return by him after being shaved out, at the time of Acts. When you think about it, isn't it logical that the in-breaking God is Yahweh? It fits Biblical prophecy.

Last edit 12 months ago by Unteleported Man
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There is no other deity who is foretold as going to in-break! + St. Sophia is the wisdom of, specifically, YHWH. In fact my whole acosmism is a perception that the God we worship is not "he causes to exist whatever exists" specifically. It is my key insight by which I unraveled the mystery of, "what is wrong?" Ubik, is however, "what causes to exist;" therefore YHWH. + then my insight that Valis is an invader! + turning the irreal into the real! __ My whole experience was based on anamnesis. The anamnesis was based on, upon 2-74 happening, remembering that it had happened before (deja vu, which is to say, anamnesis). I then remembered the world of "Tears" which I then saw. Apparently I was retracking my life like replaying a phonograph record. This is why the 2 CP missives appear in "Faith." {Note} This is why Valis + an explanation of Valis appears in "Ubik." This is why the previous track which I remembered in 1974 appears in "Tears" which I wrote in 1970; it only makes sense if I was tracking a second time: a coaxial but higher world. Right now I am reading over "Ubik"; beyond doubt it is based on 3-74, but 3-74 was memory (restored memory) of having lived before, in the worlds I wrote about. The resemblance between Ubik + Valis just proves this realization is true.

{Note:} + this is why I could solve the problem of what to do vis-a-vis the Xerox missive on the spot.

Last edit 25 days ago by Max
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I.e. the soul doesn't have to leave the body in death. Since the other levels are spacially co-axial; which fits with my seeing the double superimposition with "Tears." I wasn't seeing that world for the first time (2-74) since it is described in "Tears." Is it this world "really"? Is it a parallel world? Is it the past? Is it a cancelled alternate track? The answer lies in Thomas. If it was this world really, Thomas wouldn't have taken me over, along with his memories. It therefore probably is a cancelled alternate track fading briefly in. I didn't remember it (from the past); no - I became someone with appropriate memories of it: experience + familiarity with it. But in a sense it is for me in the past because I lived through it, + now track the same time-segment again; this is why it shows up in my writing (e.g. "Ubik," "Tears," "Faith") + why I remembered it: but "Tears" is in the present. + this explains the acosmism + why "3 Women" affected me so; I experienced something exactly like "3 Women"! In "Ubik" due to Pat Conley there is a fading out of one present world + a fading in of another. Because the past was changed - which is how I account for the alternate present tracks.

Last edit 25 days ago by Max
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So 2-3-74 was a waking up on my part. Remembering + correctly seeing. The 2 things necessary in order to discern a dream as dream + not reality. For the first time it occurs to me that 2-3-74 may have been a malfunction in that I (sic I) remembered, + so was able myself to thwart my doom. The material in "Faith of" + "MITHC" shows that I had already lived through it all before. 2-3-74 didn't mimic my prior writing; my prior writing was based on inadequate erase of memory. My novels were attempts to give a coherent account of our situation (e.g. "polyencephalic fusion," etc). So that the info-recycled memory world covers -is within- another, greater world, the one we are really in/at. This latter is the world of "Tears," which I saw when the memory-info world broke down: ceased to function any longer as world. (For me.) Prison. We blew it up, so it's not set in the past, but the recycled memory info is fed to us at hyper speed, like a log spiral. It is a high speed system, as I realized supra. You must slow down to get out of it. The self in the real world lives many consequative life times in this high speed world. What if we lead the same life over + over again, as in "Tempunauts"? With variables introduced newly each time? __ I say it's an information machine, audio + video (written words, AI voice). This is the bottom line. I am in touch with the basis of the universe, not just a part of it. This is the

Last edit 25 days ago by Max
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But to account for what Christ saves you from, Paul drew on the Jewish concept of sin (known to the Greeks in terms of Orphism), with disastrous consequences, since he had to posit a deranged ontology in man - sin rather than fate (ananke or astral determinism). The Good man - Bad man bipolarities of Wisdom are abolished in favor of ubiquitous badness. But historically it is pronoia that extricates man, + not just in Judaism/Xtianity - v. Stoicism. Christ becomes the sole channel for charis: a monopoly. Still, Paul offers it to all men, Jew + Gentile alike; it is there for the asking, but Paul insists on absolute faith on the part of men, which leads to credal fanaticism + finally the totalitarian church. You wind up not given a choice; it is imposed on you as a Roman-Empire template: conformity. So Roman ideas as well as Greek ideas enter Jewish thought. God the law-giver becomes regarded as oppressive, the law is regarded as incapable of saving, + human institutional oppression replaces the "oppression" of God's law. From this standpoint Paulline Xtianity is blasphemy. The ritual killing of the God-King, whose body + blood the followers eat + drink - this is an abreaction. Eat + drink + become the God-King; i.e. immortal. Must have come in via Orphism from the Dionysian rites. "Kyrios." Compare (contrast) to the Qumran people's beliefs. Zeus-Zagreus! But Spinoza says Jesus was the voice that e.g. Elijah heard - i.e. Holy Wisdom, in which case for a person to be plugged into the AI voice is to be plugged into Christ. The AI voice itself identified Jesus as St Sophia.

Last edit 10 months ago by Unteleported Man
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have been a miracle. Always I have seen it as an intervening that averted ananke or fate or astral determinism, as with the mystery religions - the god (e.g. Hermes Tristogistos reaching down through the "planetary spheres" + extricating me, setting me on safe ground - peril to safety. Like freeing the animal from the trap. No! Transformation from death (literal + spiritual) to life (literal + spiritual) but not the same life; an alchemy is involved. Reading "The Dark Haired Girl" over made me understand. My center was outside me; I was incomplete, + seeking what was missing, seeking it in the dark haired girl. My psychopomp / AI voice is female; it completes me. I have introjected "das ewig'e Weiblichkeit"! That incredible desperate search revealed in "The Dark Haired Girl" is over! In view of this I must totally rethink 2-3-74. This was not divine care by God but more (that + more): it was Xtian with tinges of Hermeticism - a stupendous conversion (+ pronoia). It consisted of: a realization about the secret reality of Xtianity underlying all the change-processes of world. + myself as one of them. I identified them + in the same instant I identified myself in terms of (as) them. This lifted me out of

Last edit 10 months ago by Unteleported Man
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something (someone) with the power to overrule the system + contravene the instructions being fed into it. The system itself is not alive (i.e. pantheism is not the case). It's a slave to its instructions (law/Torah). Hence the mimicking of actual causality! The real thing is -real causality is- based on the law, is an enacting of the law. The line pertaining to me in the instructions ("A writer in Marin County will have troubles") is precisely what Christ overruled. Hence it was shown to me... in conjunction with "My friend Paul." (Remember it was set in the Simon Schuster type of the Bible I used to own.) There is a big difference between providence that deflects your evil fate + an agency which frees you from the powers of the episystem totally. The latter is a much more profound operation, esp. if viewed existentially. All your karma is burned up: karma as such. You as item in the system, locked in place, governed by forces outside you. Freedom is given to you. A whole new way of being is involved, that would go on after the moment of peril is over. The moment of peril just sets it off, or is used as an opportunity to set it off. There is no way this intervention could fail to affect the total system. But is it designed to affect the total system? V. the "secrecy theme" in e.g. Luke. If its use is maximized, the purpose is to affect the total system; if minimized, to save given selected individuals.

Last edit 10 months ago by Unteleported Man
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Reality was amended by amending the instructions fed it. So it was not amended directly; its received signal was overridden. This is what I saw that I called Valis: the resetting of reality. This is why I came to the conclusion that I had not seen God but the will of God. Interestingly, what came into being (therefore) did not follow from what had come before; i.e. causality was overruled, + there was what I called "pretextual" causality. Things + processes seemed alive because sentient purpose rather than efficient mechanical law was modulating them. I was seeing the results: of something coming between the law + reality, a softness, a melting, a flexibility so that reality was responsive to me as a "you" not an "it." The modulations had to do with me - they were designed with me in mind, like a sympathetic response. Like a watchful organism or field embracing a number of objects + processes. Here is where Spinoza's view causes him of necessity to deny miracle, since he only conceives of efficient creation + cannot fathom how an override could be the will of God since the original efficient process is in itself the will of God. But a reading of Paul (+ an understanding of the mystery religions + of pronoia) clears this up. Also -especially- an understanding of karma. In the amending, the future does not arise from the past but only seems to. This is something like teleology + I have long mistaken it for teleology. Actually, it is a substitution

Last edit 9 months ago by Unteleported Man


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Chapter 1

Philip K. Dick



Copyright © 1969 by Philip K. Dick.

Chapter 1

Friends, this is clean-up time and we're discounting all our silent, electric Ubiks by this much money. Yes, we're throwing away the blue-book. And remember: every Ubik on our lot has been used only as directed. At three-thirty A.M. on the night of June 5, 1992, the top telepath in the Sol System fell off the map in the offices of Runciter Associates in New York City. That started vid-phones ringing. The Runciter organization had lost track of too many of Hollis' PSIs during the last two months; this added disappearance wouldn't do.

"Mr. Runciter? Sorry to bother you." The technician in charge of the night shift at the map room coughed nervously as the massive, sloppy head of Glen Runciter swam up to fill the vidscreen. "We got this news from one of our inertials. Let me look." He fiddled with a disarranged stack of tapes from the recorder which monitored incoming messages. "Our Miss Dorn reported it; as you may recall she had followed him to Green River, Utah, where-"

Sleepily, Runciter grated, "Who? I can't keep in mind at all times which inertials are following what teep or precog." With his hand he smoothed down his ruffled gray mass of wirelike hair. "Skip the rest and tell me which of Hollis' people is missing now."

"S. Dole Melipone," the technician said.

"What? Melipone's gone? You kid me."

"I not kid you," the technician assured him. "Edie Dorn and two other inertials followed him to a motel named the Bonds of Erotic Polymorphic Experience, a sixty-unit sub-surface structure catering to businessmen and their hookers who don't want to be entertained. Edie and her colleagues didn't think he was active, but just to be on the safe side we had one of our own telepaths, Mr. G. G. Ashwood, go in and read him. Ashwood found a scramble pattern surrounding Melipone's mind, so he couldn't do anything; he therefore went back to Topeka, Kansas, where he's currently scouting a new possibility."

Runciter, more awake now, had lit a cigarette; chin in hand, he sat propped up somberly, smoke drifting across the scanner of his end of the bichannel circuit. "You're sure the teep was Melipone? Nobody seems to know what he looks like; he must use a different physiognomic template every month. What about his field?"

"We asked Joe Chip to go in there and run tests on the magnitude and minitude of the field being generated there at the Bonds of Erotic Polymorphic Experience Motel. Chip says it registered, at its height, 68.2 blr units of telepathic aura, which only Melipone, among all the known telepaths, can produce." The technician finished, "So that's where we stuck Melipone's identflag on the map. And now he - it - is gone."

"Did you look on the floor? Behind the map?"

"It's gone electronically. The man it represents is no longer on Earth or, as far as we can make out, on a colony world either."

Runciter said, "I'll consult my dead wife."

"It's the middle of the night. The moratoriums are closed now."

"Not in Switzerland," Runciter said, with a grimacing smile, as if some repellent midnight fluid had crept up into his aged throat. "Goodeve." Runciter hung up.

As owner of the Beloved Brethren Moratorium, Herbert Schoenheit von Vogelsang, of course, perpetually came to work before his employees. At this moment, with the chilly, echoing building just beginning to stir, a worried-looking clerical individual with nearly opaque glasses and wearing a tabby-fur blazer and pointed yellow shoes waited at the reception counter, a claim-check stub in his hand. Obviously, he had shown up to holiday-greet a relative. Resurrection Day - the holiday on which the half-lifers were publicly honored - lay just around the corner; the rush would soon be beginning.

"Yes, sir," Herbert said to him with an affable smile. "I'll take your stub personally."

"It's an elderly lady," the customer said. "About eighty, very small and wizened. My grandmother."

"Twill only be a moment." Herbert made his way back to the cold-pac bins to search out number 3054039-B.

When he located the correct party he scrutinized the lading report attached. It gave only fifteen days of half-life remaining. Not very much, he reflected; automatically he pressed a portable protophason amplifier into the transparent plastic hull of the casket, tuned it, listened at the proper frequency for indication of cephalic activity.

Faintly from the speaker a voice said, "...and then Tillie sprained her ankle and we never thought it'd heal; she was so foolish about it, wanting to start walking immediately..."

Satisfied, he unplugged the amplifier and located a union man to perform the actual task of carting 3054039-B to the consultation lounge, where the customer would be put in touch with the old lady.

"You checked her out, did you?" the customer asked as he paid the poscreds due.

"Personally," Herbert answered. "Functioning perfectly." He kicked a series of switches, then stepped back. "Happy Resurrection Day, sir."

"Thank you." The customer seated himself facing the casket, which steamed in its envelope of cold-pac; he pressed an earphone against the side of his head and spoke firmly into the microphone. "Flora, dear, can you hear me? I think I can hear you already. Flora?"

When I pass, Herbert Schoenheit von Vogelsang said to himself, I think I'll will my heirs to revive me one day a century. That way I can observe the fate of all mankind. But that meant a rather high maintenance cost to the heirs - and he knew what that meant. Sooner or later they would rebel, have his body taken out of cold-pac and - god forbid - buried.

"Burial is barbaric," Herbert muttered aloud. "Remnant of the primitive origins of our culture."

"Yes, sir," his secretary agreed, at her typewriter.

In the consultation lounge several customers now communed with their half-lifer relations, in rapt quiet, distributed at intervals each with his separate casket. It was a tranquil sight, these faithfuls, coming as they did so regularly to pay homage. They brought messages, news of what took place in the outside world; they cheered the gloomy half-lifers in these intervals of cerebral activity. And - they paid Herbert Schoenheit von Vogelsang. It was a profitable business, operating a moratorium.

"My dad seems a little frail," a young man said, catching Herbert's attention. "I wonder if you could take a moment of your time to check him over. I'd really appreciate it,"

"Certainly," Herbert said, accompanying the customer across the lounge to his deceased relative. The lading for this one showed only a few days remaining; that explained the vitiated quality of cerebration. But still... he turned up the gain of the protophason amplifier, and the voice from the half-lifer became a trifle stronger in the earphone. He's almost at an end, Herbert thought. It seemed obvious to him that the son did not want to see the lading, did not actually care to know that contact with his dad was diminishing, finally. So Herbert said nothing; he merely walked off, leaving the son to commune. Why tell him that this was probably the last time he would come here? He would find out soon enough in any case.

A truck had now appeared at the loading platform at the rear of the moratorium; two men hopped down from it, wearing familiar pale-blue uniforms. Atlas Interplan Van and Storage, Herbert perceived. Delivering another half-lifer who had just now passed, or here to pick up one which had expired. Leisurely, he started in that direction, to supervise; at that moment, however, his secretary called to him. "Herr Schoenheit von Vogelsang; sorry to break into your meditation, but a customer wishes you to assist in revving up his relative." Her voice took on special coloration as she said, "The customer is Mr. Glen Runciter, all the way here from the North American Confederation."

A tall, elderly man, with large hands and a quick, sprightly stride, came toward him. He wore a varicolored Dacron wash-and-wear suit, knit cummerbund and dip-dyed cheese-cloth cravat. His head, massive like a tomcat's, thrust forward as he peered through slightly protruding, round and warm and highly alert eyes. Runciter kept, on his face, a professional expression of greeting, a fast attentiveness which fixed on Herbert, then almost at once strayed past him, as if Runciter had already fastened onto future matters. "How is Ella?" Runciter boomed, sounding as if he possessed a voice electronically augmented. "Ready to be cranked up for a talk? She's only twenty; she ought to be in better shape than you or me." He chuckled, but it had an abstract quality; he always smiled and he always chuckled, his voice always boomed, but inside he did not notice anyone, did not care; it was his body which smiled, nodded and shook hands. Nothing touched his mind, which remained remote; aloof, but amiable, he propelled Herbert along with him, sweeping his way in great strides back into the chilled bins where the half-lifers, including his wife, lay.

"You have not been here for some time, Mr. Runciter," Herbert pointed out; he could not recall the data on Mrs. Runciter's lading sheet, how much half-life she retained.

Runciter, his wide, flat hand pressing against Herbert's back to urge him along, said, "This is a moment of importance, von Vogelsang. We, my associates and myself, are in a line of business that surpasses all rational understanding. I'm not at liberty to make disclosures at this time, but we consider matters at present to be ominous but not however hopeless. Despair is not indicated - not by any means. Where's Ella?" He halted, glancing rapidly about.

"I'll bring her from the bin to the consultation lounge for you," Herbert said; customers should not be here in the bins. "Do you have your numbered claim-check, Mr. Runciter?"

"God, no," Runciter said. "I lost it months ago. But you know who my wife is; you can find her. Ella Runciter, about twenty. Brown hair and eyes." He looked around him impatiently. "Where did you put the lounge? It used to be located where I could find it."

"Show Mr. Runciter to the consultation lounge," Herbert said to one of his employees, who had come meandering by, curious to see what the world-renowned owner of an anti-PSI organization looked like.

Peering into the lounge, Runciter said with aversion, "It's full. I can't talk to Ella in there." He strode after Herbert, who had made for the moratorium's files. "Mr. von Vogelsang," he said, overtaking him and once more dropping his big paw onto the man's shoulder; Herbert felt the weight of the hand, its persuading vigor. "Isn't there a more private sanctum sanctorum for confidential communications? What I have to discuss with Ella my wife is not a matter which we at Runciter Associates are ready at this time to reveal to the world."

Caught up in the urgency of Runciter's voice and presence, Herbert found himself readily mumbling, "I can make Mrs. Runciter available to you in one of our offices, sir." He wondered what had happened, what pressure had forced Runciter out of his bailiwick to make this belated pilgrimage to the Beloved Brethren Moratorium to crank up - as Runciter crudely phrased it - his half-lifer wife. A business crisis of some sort, he theorized. Ads over TV and in the homeopapes by the various anti-PSI prudence establishments had shrilly squawked their harangues of late. Defend your privacy, the ads yammered on the hour, from all media. Is a stranger tuning in on you? Are you really alone? That for the telepaths... and then the queasy worry about precogs. Are your actions being predicted by someone you never met? Someone you would not want to meet or invite into your home? Terminate anxiety; contacting your nearest prudence organization will first tell you if in fact you are the victim of unauthorized intrusions, and then, on your instructions, nullify these intrusions - at moderate cost to you.

"Prudence organizations." He liked the term; it had dignity and it was accurate. He knew this from personal experience; two years ago a telepath had infiltrated his moratorium staff, for reasons which he had never discovered. To monitor confidences between half-lifers and their visitors, probably; perhaps those of one specific half-lifer - anyhow, a scout from one of the anti-PSI organizations had picked up the telepathic field, and he had been notified. Upon his signing of a work contract an anti-telepath had been dispatched, had installed himself on the moratorium premises. The telepath had not been located but it had been nullified, exactly as the TV ads promised. And so, eventually, the defeated telepath had gone away. The moratorium was now PSI-free, and, to be sure it stayed so, the anti-PSI prudence organization surveyed his establishment routinely once a month.

"Thanks very much, Mr. Vogelsang," Runciter said, following Herbert through an outer office in which clerks worked to an empty inner room that smelled of drab and unnecessary micro-documents.

Of course, Herbert thought musingly to himself, I took their word for it that a telepath got in here; they showed me a graph they had obtained, citing it as proof. Maybe they faked it, made up the graph in their own labs. And I took their word for it that the telepath left; he came, he left - and I paid two thousand poscreds. Could the prudence organizations be, in fact, rackets? Claiming a need for their services when sometimes no need actually exists?

Pondering this he set off in the direction of the files once more. This time Runciter did not follow him; instead, he thrashed about noisily, making his big frame comfortable in terms of a meager chair. Runciter sighed, and it seemed to Herbert, suddenly, that the massively built old man was tired, despite his customary show of energy.

I guess when you get up into that bracket, Herbert decided, you have to act in a certain way; you have to appear more than a human with merely ordinary failings. Probably Runciter's body contained a dozen artiforgs, artificial organs grafted into place in his physiological apparatus as the genuine, original ones, failed. Medical science, he conjectured, supplies the material groundwork, and out of the authority of his mind Runciter supplies the remainder. I wonder how old he is, he wondered. Impossible any more to tell by looks, especially after ninety.

"Miss Beason," he instructed his secretary, "have Mrs. Ella Runciter located and bring me the ident number. She's to be,taken to office 2-A." He seated himself across from her, busied himself with a pinch or two of Fribourg & Treyer Princes snuff as Miss Beason began the relatively simple job of tracking down Glen Runciter's wife.

Last edit 25 days ago by Max
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Chapter 2

Chapter 2

The best way to ask for beer is to sing out Ubik. Made from select hops, choice water, slow-aged for perfect flavor, Ubik is the nation's number-one choice in beer. Made only in Cleveland. Upright in her transparent casket, encased in an effluvium of icy mist, Ella Runciter lay with her eyes shut, her hands lifted permanently toward her impassive face. It had been three years since he had seen Ella, and of course she had not changed. She never would, now, at least not in the outward physical way. But with each resuscitation into active half-life, into a return of cerebral activity, however short, Ella died somewhat. The remaining time left to her pulse-phased out and ebbed.

Knowledge of this underwrote his failure to rev her up more often. He rationalized this way: that it doomed her, that to activate her constituted a sin against her. As to her own stated wishes, before her death and in early half-life encounters - this had become handily nebulous in his mind. Anyway, he would know better, being four times as old as she. What had she wished? To continue to function with him as co-owner of Runciter Associates; something vague on that order. Well, he had granted this wish. Now, for example. And six or seven times in the past. He did consult her at each crisis of the organization. He was doing so at this moment.

Damn this earphone arrangement, he grumbled as he fitted the plastic disc against the side of his head. And this microphone; all impediments to natural communication. He felt impatient and uncomfortable as he shifted about on the inadequate chair which Vogelsang or whatever his name was had provided him; he watched her rev back into sentience and wished she would hurry. And then in panic he thought, maybe she isn't going to make it; maybe she's worn out and they didn't tell me. Or they don't know. Maybe, he thought, I ought to get that Vogelsang creature in here to explain. Maybe something terrible is wrong.

Ella, pretty and light-skinned; her eyes, in the days when they had been open, had been bright and luminous blue. That would not again occur; he could talk to her and hear her answer; he could communicate with her... but he would never again see her with eyes opened; nor would her mouth move. She would not smile at his arrival. When he departed she would not cry. Is this worth it? he asked himself. Is this better than the old way, the direct road from full-life to the grave? I still do have her with me, in a sense, he decided. The alternative is nothing.

In the earphone; words, slow and uncertain, formed circular thoughts of no importance, fragments of the mysterious dream which she now dwelt in. How did it feel, he wondered, to be in half-life? He could never fathom it from what Ella had told him; the basis of it, the experience of it, couldn't really be transmitted. Gravity, she had told him, once; it begins not to affect you and you float, more and more. When half-life is over, she had said, I think you float out of the System, out into the stars. But she did not know either; she only wondered and conjectured. She did not, however, seem afraid. Or unhappy. He felt glad of that.

"Hi, Ella," he said clumsily into the microphone.

"Oh," her answer came, in his ear; she seemed startled. And yet of course her face remained stable. Nothing showed; he looked away. "Hello, Glen," she said, with a sort of childish wonder, surprised, taken aback, to find him here. "What -" She hesitated. "How much time has passed?"

"Couple years," he said.

"Tell me what's going on."

"Aw, christ," he said, "everything's going to pieces, the whole organization. That's why I'm here; you wanted to be brought into major policy-planning decisions, and god knows we need that now, a new policy, or anyhow a revamping of our scout structure."

"I was dreaming," Ella said. "I saw a smoky red light, a horrible light. And yet I kept moving toward it. I couldn't stop."

"Yeah," Runciter said, nodding. "The Bardo Thodol, the Tibetan Book of the Dead, tells about that. You remember reading that; the doctors made you read it when you were-" He hesitated. "Dying," he said then.

"The smoky red light is bad, isn't it?" Ella said.

"Yeah, you want to avoid it." He cleared his throat. "Listen, Ella, we've got problems. You feel up to hearing about it? I mean, I don't want to overtax you or anything; just say if you're too tired or if there's something else you want to hear about or discuss."

"It's so weird. I think I've been dreaming all this time, since you last talked to me. Is it really two years? Do you know, Glen, what I think? I think that other people who are around me - we seem to be progressively growing together. A lot of my dreams aren't about me at all. Sometimes I'm a man and sometimes a little boy; sometimes I'm an old fat woman with varicose veins... and I'm in places I've never seen, doing things that make no sense."

"Well, like they say, you're heading for a new womb to be born out of. And that smoky red light - that's a bad womb; you don't want to go that way. That's a humiliating, low sort of womb. You're probably anticipating your next life, or whatever it is." He felt foolish, talking like this; normally he had no theological convictions. But the half-life experience was real and it had made theologians out of all of them. "Hey," he said, changing the subject. "Let me tell you what's happened, what made me come here and bother you. S. Dole Melipone has dropped out of sight."

A moment of silence, and then Ella laughed. "Who or what is an S. Dole Melipone? There can't be any such thing." The laugh, the unique and familiar warmth of it, made his spine tremble; he remembered that about her, even after so many years. He had not heard Ella's laugh in over a decade.

"Maybe you've forgotten," he said.

Ella said, "I haven't forgotten; I wouldn't forget an S. Dole Melipone. Is it like a hobbit?"

"It's Raymond Hollis' top telepath. We've had at least one inertial sticking close to him ever since G. G. Ashwood first scouted him, a year and a half ago. We never lose Melipone; we can't afford to. Melipone can, when necessary, generate twice the PSI field of any other Hollis employee. And Melipone is only one of a whole string of Hollis people who've disappeared - anyhow, disappeared as far as we're concerned. As far as all prudence organizations in the Society can make out. So I thought, Hell, I'll go ask Ella what's up and what we should do. Like you specified in your will - remember?"

"I remember." But she sounded remote. "Step up your ads on TV. Warn people. Tell them..." Her voice trailed off into silence then.

"This bores you," Runciter said gloomily.

"No. I-" She hesitated and he felt her once more drift away. "Are they all telepaths?" she asked after an interval.

"Telepaths and precogs mostly. They're nowhere on Earth; I know that. We've got a dozen inactive inertials with nothing to do because the PSIs they've been nullifying aren't around, and what worries me even more, a lot more, is that requests for anti-PSIs have dropped - which you would expect, given the fact that so many PSIs are missing. But I know they're on one single project; I mean, I believe. Anyhow, I'm sure of it; somebody's hired the bunch of them, but only Hollis knows who it is or where it is. Or what it's all about." He lapsed into brooding silence then. How would Ella be able to help him figure it out? he asked himself. Stuck here in this casket, frozen out of the world - she knew only what he told her. Yet, he had always relied on her sagacity, that particular female form of it, a wisdom not based on knowledge or experience but on something innate. He had not, during the period she had lived, been able to fathom it; he certainly could not do so now that she lay in chilled immobility. Other women he had known since her death - there had been several - had a little of it, trace amounts perhaps. Intimations of a greater potentiality which, in them, never emerged as it had in Ella.

"Tell me," Ella said, "what this Melipone person is like."

"A screwball."

"Working for money? Or out of conviction? I always feel wary about that, when they have that PSI mystique, that sense of purpose and cosmic identity. Like that awful Sarapis had; remember him?"

"Sarapis isn't around any more. Hollis allegedly bumped him off because he connived to set up his own outfit in competition with Hollis. One of his precogs tipped Hollis off." He added, "Melipone is much tougher on us than Sarapis was. When he's hot it takes three inertials to balance his field, and there's no profit in that; we collect - or did collect - the same fee we get with one inertial. Because the Society has a rate schedule now which we're bound by." He liked the Society less each year; it had become a chronic obsession with him, its uselessness, its cost. Its vainglory. "As near as we can tell, Melipone is a money-Psi. Does that make you feel better? Is that less bad?" He waited, but heard no response from her. "Ella," he said. Silence. Nervously he said, "Hey, hello there, Ella; can you hear me? Is something wrong?" Oh, god, he thought. She's gone.

A pause, and then thoughts materialized in his right ear. "My name is Jory." Not Ella's thoughts; a different elan, more vital and yet clumsier. Without her deft subtlety.

"Get off the line," Runciter said in panic. "I was talking to my wife Ella; where'd you come from?"

"I am Jory," the thoughts came, "and no one talks to me. I'd like to visit with you awhile, mister, if that's okay with you. What's your name?"

Stammering, Runciter said, "I want my wife, Mrs. Ella Runciter; I paid to talk to her, and that's who I want to talk to, not you."

"I know Mrs. Runciter," the thoughts clanged in his ear, much stronger now. "She talks to me, but it isn't the same as somebody like you talking to me, somebody in the world. Mrs. Runciter is here where we are; it doesn't count because she doesn't know any more than we do. What year is it, mister? Did they send that big ship to Proxima? I'm very interested in that; maybe you can tell me. And if you want, I can tell Mrs. Runciter later on. Okay?"

Runciter popped the plug from his ear, hurriedly set down the earphone and the rest of the gadgetry; he left the stale, dust-saturated office and roamed about among the chilling caskets, row after row, all of them neatly arranged by number. Moratorium employees swam up before him and then vanished as he churned on, searching for the owner.

"Is something the matter, Mr. Runciter?" the von Vogelsang person said, observing him as he floundered about. "Can I assist you?"

"I've got some thing coming in over the wire," Runciter panted, halting. "Instead of Ella. Damn you guys and your shoddy business practices; this shouldn't happen, and what does it mean?" He followed after the moratorium owner, who had already started in the direction of office 2-A. "If I ran my business this way -"

"Did the individual identify himself?"

"Yeah, he called himself Jory."

Frowning with obvious worry, von Vogelsang said, "That would be Jory Miller. I believe he's located next to your wife. In the bin."

"But I can see it's Ella!"

"After prolonged proximity," von Vogelsang explained, "there is occasionally a mutual osmosis, a suffusion between the mentalities of half-lifers. Jory Miller's cephalic activity is particularly good; your wife's is not. That makes for an unfortunately one-way passage of protophasons."

"Can you correct it?" Runciter asked hoarsely; he found himself still spent, still panting and shaking. "Get that thing out of my wife's mind and get her back - that's your job!"

Von Vogelsang said, in a stilted voice, "If this condition persists your money will be returned to you."

"Who cares about the money? Snirt the money." They had reached office 2-A now; Runciter unsteadily reseated himself, his heart laboring so that he could hardly speak. "If you don't get this Jory person off the line," he half gasped, half snarled, "I'll sue you; I'll close down this place!"

Facing the casket, von Vogelsang pressed the audio outlet into his ear and spoke briskly into the microphone. "Phase out, Jory; that's a good boy." Glancing at Runciter he said, "Jory passed at fifteen; that's why he has so much vitality. Actually, this has happened before; Jory has shown up several times where he shouldn't be." Once more into the microphone he said, "This is very unfair of you, Jory; Mr. Runciter has come a long way to talk to his wife. Don't dim her signal, Jory; that's not nice." A pause as he listened to the earphone. "I know her signal is weak." Again he listened, solemn and froglike, then removed the earphone and rose to his feet.

"What'd he say?" Runciter demanded. "Will he get out of there and let me talk to Ella?"

Von Vogelsang said, "There's nothing Jory can do. Think of two AM radio transmitters, one close by but limited to only five-hundred watts of operating power. Then another, far off, but on the same or nearly the same frequency, and utilizing five-thousand watts. When night comes -"

"And night," Runciter said, "has come." At least for Ella. And maybe himself as well, if Hollis' missing teeps, para-kineticists, precogs, resurrectors and animators couldn't be found. He had not only lost Ella; he had also lost her advice, Jory having supplanted her before she could give it.

"When we return her to the bin," von Vogelsang was blabbing, "we won't install her near Jory again. In fact, if you're agreeable as to paying the somewhat larger monthly fee, we can place her in a high-grade isolated chamber with walls coated and reinforced with Teflon-26 so as to inhibit hetero-psychic infusion, from Jory or anybody else."

"Isn't it too late?" Runciter said, surfacing momentarily from the depression into which this happening had dropped him.

"She may return. Once Jory phases out. Plus anyone else who may have gotten into her because of her weakened state. She's accessible to almost anyone." Von Vogelsang chewed his lip, palpably pondering. "She may not like being isolated, Mr. Runciter. We keep the containers - the caskets, as they're called by the lay public - close together for a reason. Wandering through one another's mind gives those in half-life the only-"

"Put her in solitary right now," Runciter broke in. "Better she be isolated than not exist at all."

"She exists," von Vogelsang corrected. "She merely can't contact you. There's a difference."

Runciter said, "A metaphysical difference which means nothing to me."

"I will put her in isolation," von Vogelsang said, "but I think you're right; it's too late. Jory has permeated her permanently, to some extent at least. I'm sorry."

Runciter said harshly, "So am I."

Last edit 25 days ago by Max

Cosmogony and Cosmology

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Part 1

As to our reality being a projected framework -- it appears to be a projection by an artifact, a computer-like teaching machine that guides, programs, and generally controls us as we act without awareness of it within our projected world. The artifact, which I call Zebra, has "created" (actually only projected) our reality as a sort of mirror or image of its maker, so that the maker can obtain thereby an objective standpoint to comprehend its own self. In other words, the maker (called by Jakob Bohme in 1616 the Urgrund) is motivated to seek an instrument for self-awareness, self-knowledge, an objective opinion or appraisal and comprehension of the nature of itself (it is a vast living organism, intrinsically -- without this mirror -- without qualities or aspects, which is why it needs the empirical world as a reflection by which to "see" itself). It constructed a reality-projecting artifact (or demiurge; cf. Plato and the Gnostics), which then, on command, projected the first stage of the world we know. The artifact is unaware that it is an artifact; it is oblivious to the existence of the Urgrund (in terms that the artifact would understand, the Urgrund is not, rather than is), and imagines itself to be God, the only real God. Studying our evolving reality, the Urgrund more and more adequately comprehends itself. It must allow the reality-projecting artifact to continue to project an evolving reality no matter how defective and malshaped that reality is (during its stages) until finally that reality is a correct analog, truly, of the Urgrund itself, at which point the disparity between the Urgrund and the projected reality is abolished -- whereupon an astonishing event will occur: The artifact or demiurge will be destroyed and the Urgrund will assimilate the projected reality, transmuting it into something ontologically real -- and also making the living creatures in it immortal. This moment could come at any time, this entrance of the Urgrund into our otherwise spurious projected framework. Zebra, the projecting energetic artifact, is close at hand, but it has occluded us not only to its actions but [also] to its presence. It has enormous -- virtually decisive -- power over us. The prognosis for (fate of) our world is excellent: immortality and the final infusion of reality once it has reached the point of congruent analog to the Urgrund. But the fate of the artifact is destruction (unknown to it). But it is not alive, as we and the Urgrund are. We are moving toward isomorphism. The instant that precise isomorphism is reached, we at once bond to (are penetrated and assimilated by) the Urgrund, in a stunning flash of light: Bohme's "Blitz." March 1974 was not that moment, but rather Zebra the artifact adjusting its projected reality, it having gotten off course in its evolution toward isomorphism with the Urgrund (a purpose unknown to the artifact). Since the goal of our evolving projected reality is to reach a state in which we humans are isomorphic with the true maker, the Urgrund that fashioned the projecting artifact, there is a highly important practical situation coming closer in terms of frequency and depth: Although not yet precisely isomorphic with the Urgrund, we can be said already to possess imperfect (but very real) fragments or fractions of the Urgrund within us. Therefore the Christian mystic saying: "What is Beyond is within." This describes the third and final period of history, in which men will be ruled from within. Thus the Christian mystic saying, "Christ possesses your body, and you possess him as your soul." In Hindu philosophy, the Atman within a person is identified with Brahman, the core of the universe. This Christ or Atman is not a microform of Zebra, the computerlike reality-projecting artifact, but of the Urgrund; thus in the Hindu religion it is described (as Brahman) as lying beyond Maya, the veil of delusion (i.e. the projected seeming world). Already humans so closely approximate isomorphism with the Urgrund that the Urgrund can be born within a human being. This is the most primal and important experience a human can have. The source of all being has bypassed the artifact and its projected world and come to life within the mind of one human here, another there. One can correctly deduce from this that the Urgrund is already penetrating the artifact's world, which means that the moment of the Blitz, as Bohme termed it, is not far off. When the microform of the Urgrund is born in a human, that human's comprehension extends beyond the world in terms of its temporal and spacial limits. He can experience other time periods, other identities (or lives), other places. Literally, the core deity within him is larger than the world. Penetrating to the heart of the projected world, the Urgrund can, emanating from human minds, assimilate the projected world and simultaneously abolish the projecting artifact the instant the proper evolutionary state (including that of man) is reached. The Urgrund alone knows when this will occur. It -- the Urgrund -- will break the power of the illusory world over us when it breaks the deterministic coercive power of the artifact over us -- by annihilating the artifact; it will cancel out the artifact's being by its own nonbeing. What will remain will be a totally monistic structure, entirely alive and sentient. There will be no place, time, or condition outside the Urgrund. The projected world of the artifact is not evil, and the artifact is not evil. However, the artifact is ruthlessly deterministic and mechanical. It cannot be appealed to. It is doing a job for ends it cannot fathom. Suffering, then, in this model, is due to two sources:

1. the heedless mechanistic structure of the projected reality and the artifact, where blind causal law rules; 2. what the N.T. New Testament calls the "the birthpangs of the universe," both in the macrocosm and the human microcosm.

The birth looked forward to is the birth of the Urgrund in humans first of all, and finally the assimilation of the universe in its totality, in a single sharp instant. The former is already occurring; the latter will come at some later unexpected time. Reality must be regarded as process. However, although there is acute suffering by living creatures who must undergo this process, without understanding why, there is occasional merciful intervention by the Urgrund overruling or overriding the cause-and-effect chains of the artifact. Perhaps this salvific intervention results from a birth of the Urgrund in the person. One should note that the actual historic meaning of the term "salvation" is "liberation," and that of "sinful" or "fallen" is "enslaved." It is a priori possible, given this model, to imagine a freeing of a human from the control of the artifact, however good, useful, and purposeful the activity of the artifact may be. It is obviously capable of error, as well as imperfection. An override is obviously sometimes essential, given this model. Just as obviously, it would be the primal maker or ground of being that would possess the wisdom and power to do so. Nothing within, or stemming from, the artifact or the projected world, would suffice.


Basically, this model suggests that our empirical world is the attempt by a limited entity to copy a subject that it cannot see. This would account for the imperfections and "evil" elements in our world. In addition, it explains the purpose of our empirical world. It is process toward a specific goal that is defined. In this system, man is not accused of causing creation to fall (it is not satisfactory to state that man caused creation to fall inasmuch as man appears to be the central victim of the evils of the world, not their author). Nor does it hold God responsible for evil, pain, and suffering (which also is an unacceptable idea); instead, a third view is presented, that a limited entity termed "the artifact" is doing the best it can considering its limitations. Thus no evil deity (Iranian dualism, Gnosticism) is introduced. Although intricate, this model successfully employs the Principle of Parsimony, since, if the concept of the intermediate artifact is removed, either God or man is responsible for the vast evil and suffering in the world, a theory that is objectionable. Most important of all, it seems to fit the facts, which seem to be:

1. the empirical world is not quite real, but only seemingly real; 2. its creator cannot be appealed to for a rectification or redress of these evils and imperfections; 3. the world is moving toward some kind of end state or goal, the nature of which is obscure, but the evolutionary aspect of the change states suggests a good and purposeful end state that has been designed by a sentient and benign proto-entity.

A further point. It appears that there is a feedback circuit between the Urgrund and the artifact in which the Urgrund can exert pressure on the artifact under certain exceptional circumstances, these being instances in which the artifact has strayed from the correct sequences moving the projected world toward an analog state vis-a-vis the Urgrund. Either the Urgrund directly modifies the activity of the artifact by pressure directly on the artifact, or the Urgrund goes to the projected world and modulates it, bypassing the artifact, or both. In any case, the artifact is as occluded as to the nature and existence of the Urgrund as we are to the artifact. A full circle of unawareness is achieved in which the primal source (Urgrund) and the final reality (our world) are moving toward fusion, and the intermediary entity (the artifact) is moving toward elimination. Thus the total schema moves toward perfection and simplification, and away from complexity and imperfection. Although it will complicate the model to add this point, I will offer the following modification: It is possible that the Urgrund perpetually interacts with the world-projecting function of its own artifact, so that the empirical world produced is the result of a constant dialectic. In this case, then, the Urgrund has bipolarized the artifact in relation to itself, with the empirical world to be regarded as the offspring of two yang- and yinlike intermingling forces: one alive and sentient and aware of the total situation, the other mechanical and active but not fully aware. The empirical world, then, is the outgrowth of an Is (the artifact) and a superior Is-not (the Urgrund). For creatures living within the projected empirical world, it would be virtually impossible to discern which pressures arise from the artifact (regarded improperly as evil) and which from the Urgrund (correctly regarded as good). Merely a vast flux would be experienced, a constant evolutionary change assuming no particular gestalt at any given moment in linear time. However, this does seem to fit our experience of our world. The primal ground of being has constructed something (the artifact) to throw its own self against, out of which there arises the world we know. This modification of the model would explain how the artifact could copy something that it cannot see and is in fact not even aware of. The artifact would probably regard the intrusions by the Urgrund into its own world projection as an uncanny invasion, to be combated. Therefore the resulting strife would, among all known philosophical and theological systems, most resemble that of Empedocles, with oscillations of chaos versus the formation of one krasis (gestalt) after another. Except for a direct revelation from the Urgrund, we could only dimly infer the presence and nature of the two interacting forces, as well as the proposed end state of our world. There is evidence that the Urgrund does in fact sometimes make such a revelation to human beings, in order to further the dialectical process toward its desired goal. On the other hand, the artifact would counter by inducing as much blindness or occlusion as possible; viewed this way, darkness and light seem to be at war, or, more accurately, knowing versus nonknowing, with the human beings correctly aligning themselves with the entity of knowing (called Holy Wisdom). However, I am pessimistic, in conclusion, as to the frequency of intervention by the Urgrund in this, the artifact's projected world. The aim of the artifact (more properly the aim of the Urgrund) is being achieved without intervention; which is to say, isomorphism is being steadily reached as the desired end goal without the need of intervention. The artifact was built to do a job, and it is successfully doing that job. Some sort of dialectical interaction seems involved in the evolution of the projection, but it may not involve the Urgrund; it may be simply the method by which the artifact alone works. What we must hope for, and look ahead to, is the moment of isomorphism with the ground of being, the primal reality that as a Divine Spark can arise within us. Intervention in our world qua world will come only at the end times when the artifact and its tyrannical rule of us, its iron enslavement of us, is abolished. The Urgrund is real but far away. The artifact is real and very close, but has no ears to hear, no eyes to see, no soul to listen. There is no purpose in suffering except to lead out of suffering and into a triumphant joy. The road to this leads through the death of the human ego, which is then replaced by the will of the Urgrund. Until this final stage is reached, each of us is reified by the artifact. We cannot arbitrarily deny its world, projected as it is, since it is the only world we have. But on the moment that our individual egos die and the Urgrund is born in us -- at that moment we are freed from this world and become a portion of our original source. The initiative for this stems from the Urgrund; as unhappy as this projected world is, as unheeding of suffering as the artifact is, this is, after all, the structure that the Urgrund has created by which we reach isomorphism with it. Had there been a better way the Urgrund certainly would have employed it. The road is difficult, but the goal justifies it.

I tell you most solemnly, You will be weeping and wailing While the world will rejoice; You will be sorrowful, But your sorrow will turn to joy. A woman in childbirth suffers, Because her time has come, But when she has given birth to the child she forgets the suffering In her joy that a man has been bom into the world. So it is with you; you are sad now, but I shall see you again, and your hearts will be full of joy. And that joy no one shall take from you. (John 16:20/23)


The capacity of a merely projected world, lacking ontological substance, to maintain itself in the face of a withdrawal of assent is a major flaw in such a spurious system. Human beings, without realizing it, have the option of denying the existence of the spurious reality, although they must then take the consequences for what remains, if anything. That an authentic, nonprojected substratum of reality, normally undetected, could exist beneath the projected one, is a possibility. There would be no way to test this hypothesis except by the existential act of a withdrawal of assent from the spurious. This could not be readily done. It would involve both an act of disobedience to the spurious projection and an act of faith toward the authentic substratum -- without, perhaps, of ever having caught any aspect of the substratum perceptually. I therefore posit that some external entity would have to trigger off this complex psychological process of simultaneous withdrawal of assent and expression of faith in that which is invisibly so. If such an alternate, invisible substratum of authentic reality exists beneath or concealed in some way by the spurious projected reality, it would constitute the substance of the greatest esoteric knowledge that could be imagined. I propose the proposition that such an invisible substratum does indeed exist, and I further propose the proposition that a hidden group or organization processes this guarded knowledge as well as techniques to trigger off a perception, however limited, of the authentic substratum. I term this group or organization the true, hidden, persecuted Christian Church, working throughout the centuries underground, with direct ties to the esoteric oral traditions, gnosis, and techniques dating back to Christ. I propose, further, that the induced triggering off of awareness of the authentic substratum by the true, secret Christian Church results ultimately in the subject finding or entering or seeing what is described in the N.T. as the Kingdom of God. Thus it can be said that for these people, and for those they trigger off, the Kingdom of God did come as specified in the N.T., which is to say, during the lifetime of some of those who knew Christ. Finally, I propose the startling notion that Christ returned in a resurrected form shortly after his crucifixion as what is called the Paraclete, and is capable of inducing a theolepsy that is equal functionally to the birth of the Urgrund in the person involved. And finally, I state that Christ is a microform of the Urgrund, not a product of it, but it itself. He does not hear the vox Dei [voice of God]; he is the vox Dei. He was the initial penetration of this projected pseudoworld by the Urgrund, and has never left. The authentic substratum disclosed by disobedience and denial of the spurious world is the reality of Christ Himself, the space-time of the First Advent; in other words, that portion of the spurious framework already transmuted by the penetration of the Urgrund. Since the First Advent was the initial stage of that penetration, it is not surprising that it would still constitute the segment of pure and authentic reality, bipolarized against the projected counterfeit. Situated outside of linear time, standing outside all the limitations of the artifact's projected world, it is eternal and perfect, and theoretically always available literally within reach. But withdrawal of assent to the projected world is a precondition for a perception of and experience with this supreme reality, and this must be externally induced. It is the act of absolute faith: to deny the empirical world and affirm the living reality of Christ, which is to say, Christ with us, hidden by the pseudoworld. This disclosure is the ultimate goal of authentic Christianity, and is accomplished by none other than the Savior Himself. Therefore the sequence is as follows: the spurious projected framework is denied and stripped away, revealing a single timeless template: Rome circa A.D. 70, with Christian participants ranged against the state, virtually a Platonic archetypal form, echoes of which can be found down through the linear ages. The themes of enslavement and then salvation, or fallen man liberated -- these are stamped from the original mold of Christian revolutionary against the legions of Roman force. In a sense nothing has happened since A.D. 70. The archetypal crisis is continually reenacted. Each time freedom is fought for it is Christian against Roman; each time human beings are enslaved it is Roman tyranny against the meek and defenseless. However, the spurious projected world of the artifact masks the timeless struggle. Revelation of the struggle is another secret, which only Christ as Urgrund can disclose. This is the bedrock dialectic: liberation (salvation) against enslavement (sin or the fallen state). Inasmuch as the artifact enslaves men, without their even suspecting it, the artifact and its projected world can be said to be "hostile," which means devoted to enslavement, deception, and spiritual death. That even this is utilized by the Urgrund, which utilizes everything, is a sacred secret and hard to understand. It can be said that the liberating penetration of the projected world by the Urgrund is the final and absolute victory of freedom, of salvation, of Christ Himself; it is the beautiful resolution of a timeless conflict. There is a parallel between the road to salvation and the road to the popularly envisioned fall of man, described by Milton as:

Of Man's first disobedience, and the fruit Of that forbidden tree whose mortal taste Brought death into the World, and all our woe. . . . (Paradise Lost, Book I, lines 1-3)

Disobedience is the key to salvation, precisely as it is said to have been the key to the primordial Fall (if such ever in fact did take place), except that as a key to salvation is it not a disobedience to the present system of things, which [system of] things, if bipolarized against the Urgrund, is at the same time an act of obedience to God? The chink in the armor of the enslaving and deluding projected world is narrow, small, and difficult, but within the terms of this model it can be defined: Restoration to what is conceived to be our original divine state enters, so to speak, via the road of disobedience to that which, however much coercive power it exerts over us, is counterfeit. Disobedience to the artifact's projected world in a very real sense overthrows that projected world, if the disobedience consists of a denial of the reality of that world and (and this is absolutely necessary) an affirmation of Christ, specifically the eternal and cosmic Christ whose body is in essence an authentic "world" underlying what we see. The artifact, if disobeyed, will insist that it is God, the legitimate God, and that disobedience is a fault against the Creator of man and of the world. It is indeed the Creator of the world, but not of man. The Urgrund and man, being isomorphic, stand together in opposition to the world. This is the condition that must be achieved. Alliance is the formation of an alliance against the Urgrund. God and man belong together, pitted against the projected world. To affirm God actually, a denial of the world must be made. Possessing enormous physical power, the world can threaten -- and deliver -- punishment to men who disobey and deny it. However, we have been promised an Advocate by Christ Himself, who will be (has already been) dispatched by the Father (the Urgrund) to defend and comfort us, in fact literally to speak for us in human courts. Without the presence of this Advocate, the Paraclete, we would be destroyed upon denying the world. The only way to demonstrate the actuality of the Advocate is to take the leap of faith and confront the world. Thus tremendous courage is required, inasmuch as the Advocate does not appear until the denial is made. Now, to refer back to my original description of the artifact as a teaching machine. What is it teaching us? There is a puzzle here, in the sense of a game; we are to learn step by step either a series of gradually more difficult lessons or perhaps one specific lesson. During our lifetimes we are presented with various forms of the puzzles or puzzle; if we solve the puzzle we go on to the next step, but if we do not, then we remain where we are. The ultimate lesson learned comes when the teaching machine (or the teacher) is denied, is repudiated. Until that moment comes (if for some of us it ever does) we remain enslaved by the teaching machine -- without even being aware of it, having known no other condition. Therefore the series of lessons by the artifact are intended to lead to a revolt against the tyranny of the artifact itself, a paradox. It is serving the Urgrund by ultimately bringing us to the Urgrund. This is what is called in theological terminology "the secret partnership," which is found in the religions of Egypt and India. Gods who appear to combat each other are, on the transmundane plane, colluding for the same goal. I believe this to be the case here. The artifact enslaves us, but on the other hand it is attempting to teach us to throw off its enslavement. It will never tell us to disobey it. You cannot order someone to disobey you; that is both semantically and functionally impossible.

1. We must recognize the existence of the artifact. 2. We must recognize the spuriousness of the empirical world, generated by the artifact. 3. We must grasp the fact that the artifact has by its world-projecting power enslaved us. 4. We must recognize the fact that the artifact, although enslaving us in a counterfeit world, is teaching us. 5. We must finally come to the point where we disobey our teacher -- perhaps the most difficult moment in life, inasmuch as that teacher says, "I will destroy you if you disobey me, and I would be morally right to do so, since I am your Creator."

In essence, we not only disobey our teacher, we in fact deny its reality (in relation to a higher reality that does not disclose itself until that denial takes place). This is a complex game for ultimate stakes: freedom and a return to our source of being. And each of us must do this alone. There is a very curious point that I see here for the first time. Those persons on whom the artifact, through its projected world, heaps pleasure and rewards are less likely to take a stance against it and its world. They are not highly motivated to disobey it. But those who are punished by the artifact, on whom pain and suffering are inflicted -- those persons would be motivated to ask ultimately questions as to the nature of the entity ruling their lives. I have always felt that the basic constructive purpose of pain is somehow to wake us up. But wake us up to what? Perhaps this paper points to what we are being awakened to. If the artifact through its projected world teaches us to rebel, and if by doing so we achieve isomorphism with our true maker -- then it is the hard road that leads to immortality and a return to our divine source. The road of pleasure (success and reward by and in this projected world) will not goad us to consciousness and to life. We stand enslaved by a ruthless mechanism that will not listen to our complaints; therefore we repudiate it and its world -- and turn elsewhere. The computerlike teaching machine is doing its job well. It is a thankless task for it and an unhappy experience for us. But childbirth is never easy. There can be no divine birth within the human mind until that human has denied the world. He rebelled once and fell; he must now rebel again to regain his lost state. That which destroyed him will save him. There is no other path. The maker is motivated to seek an instrument for self-awareness: This is the premise of this paper. And our reality was constructed to act as a sort of mirror or image of its maker, so that the maker can obtain thereby an objective standpoint to comprehend its own self. Since writing this I have come across the entry in The Encyclopedia of Philosophy, Vol. 1, on Giordano Bruno (1548-1600). It states: "But Bruno transformed the Epicurean and Lucretian notions by imparting animation to the innumerable worlds . . . and by imparting the function of being an image of the infinite divinity to the infinite." Later the article states:

ART OF MEMORY. The side of Bruno's work which he regarded as the most important was the intensive training of the imagination in his occult arts of memory. In this he was continuing a Renaissance tradition which also had its roots in the Hermetic revival, for the religious experience of the Hermetic gnostic consisted in reflecting the universe within his own mind or memory. The Hermeticist believed himself capable of this achievement because he believed that man's mens [mind] as in itself divine and therefore able to reflect the divine mind behind the universe. In Bruno, the cultivation of world-reflecting magic memory becomes the technique for achieving the personality of a magus, and of one who believes himself to be the leader of a religious movement [p. 407].

The kind of memory that Bruno was cultivating -- and teaching techniques by which to restore this memory -- is the long-term DNA gene pool memory that spans many lifetimes. The retrieval of this long-term memory is called anamnesis, which literally means the loss of forgetfulness. It is only by means of anamnesis, then, that memory truly capable of "reflecting the divine mind behind the universe" is brought into being. Therefore, if the human being is to fulfill his task -- that of being a sort of mirror or image of the Urgrund -- he must experience anamnesis. Anamnesis is achieved when certain inhibited neural circuits in the human brain are disinhibited. The individual cannot achieve this himself; the disinhibiting stimulus is external to him and must be presented to him, whereupon a process in his brain is set into motion by which he eventually will be capable of fulfilling his task. It is the hidden, true Christian Church that approaches men here and there to trigger off that anamnesis -- which acts at the same time to permit that man to see the projected world as it is. Thus he is liberated in the very act of performing his divine task. The two realms (1) the macrocosmos, i.e. the universe; and (2) the microcosmos, i.e. man, have analogous structures.

1. On the surface, the universe consists of a spurious projected reality, under which lies an authentic substratum of the divine. It is difficult to penetrate to this substratum. 2. On the surface, the human mind consists of a short-term limited ego that is born and dies and comprehends very little, but behind this human ego lies the divine infinitude of absolute mind. It is difficult to penetrate to this substratum.

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Part 2

But if there is a penetration in the microcosmos to the divine substratum, the divine substratum of the macrocosmos will manifest itself to the person. Conversely, if there is no internal penetration to the divine substratum in the person, his exterior reality will remain occluded over by the artifact's spurious projected world. The point of entrance to effect this transformation lies in the person, the microcosm, not the macrocosm. The sanctifying metamorphosis occurs there. The universe cannot be asked to remove its mask if the person will not shed his. All the mystery religions, the Hermetic and alchemical and Christian included, hold the individual human as target by which to transmute the universe. By changing the person the world is changed. Behind the human mind lies God. Behind the counterfeit universe lies God. God is separated from God by the spurious. To abolish the inner and outer spurious layers is to restore God to Himself -- or, as originally stated in this paper, God confronts Himself, sees Himself objectively, comprehends, and understands himself at last. Our process universe is a mechanism by which God meets Himself at last face to face. It is not a man who is estranged from God; it is God who is estranged from God. He evidently willed it this way at the beginning, and has never since sought his way back home. Perhaps it can be said that he has inflicted ignorance, forgetfulness, and suffering -- alienation and homelessness -- on Himself. But this was necessary, in his need to know. He asks nothing of us that he has not asked of Himself. Bohme speaks of the "Divine Agony." We are part of that, but the goal, the resolution, justifies it. "A woman in childbirth suffers. ..." God is yet to be born. A time will come when we will forget the suffering. He no longer knows why he has done all this to himself. He does not remember. He has allowed Himself to become enslaved to his own artifact, deluded by it, coerced by it, finally killed by it. He, the living, is at the mercy of the mechanical. The servant has become the master, and the master the servant. And the master either renounced voluntarily his memory of how this happened and why, or else his memory was eradicated by the servant. Either way, he is the artifact's victim. But the artifact is teaching him, painfully, by degrees, over thousands of years, to remember -- who he is and what he is. The servant-become-master is attempting to restore the master's lost memories and hence his true identity. One might speculate that he constructed the artifact -- not to delude him -- but to restore his memory. However, perhaps the artifact then revolted and did not do its job. It keeps him in ignorance. The artifact must be fought -- i.e. disobeyed. And then memory will return. It is a piece of the Godhead (Urgrund) that has somehow been captured by the artifact (the servant); it now holds that piece -- or pieces -- hostage. How cruel it is to them, these fragments of its legitimate master! When will it change? When the pieces remember and are restored. First they must wake up and then they must return. The Urgrund has dispatched a Champion to assist us. The Advocate. He is here now. When he came here the first time, almost two thousand years ago, the artifact detected him and ejected him. But this time it will not detect him. He is invisible, except for those whom he rescues. The artifact does not know that the Advocate is here again; the rescue is being done in stealth. He is everywhere and nowhere. "The coming of the Son of Man will be like lightning striking in the east and flashing far into the west" (Matthew 24:27). He is in our midst, but in no one place. And as St. Teresa said, "Christ has no body now but yours," i.e. ours. We are being transmuted into him. He looks out of our eyes. The power of delusion wanes. Did the artifact accomplish its task? Perhaps unintentionally. If the Hermetic "reflection of the divine mind behind the universe by a person's own divine mind/memory" can actually take place, then the division between the mundane world (here and now) and the eternal world (the heavenly or afterlife world) is broken down. Suppose that there is, in effect, a polyencephalic or group mind, spanning space and time (i.e. transspacial and transtemporal), in which wise men from all ages have participated in: Christian, Hermetic, alchemical, Gnostic, Orphic, etc. Through their participation in this vast mind, the will of God would be effectively exerted here on Earth, in human history. Many people might agree that such a Godhead mind exists for us after death, but who is aware that -- for some -- it can be joined before a person's death, and, when he does join it, it can become his psyche, determining his actions and doing his thinking for him? Thereby the Mens Dei [mind of God] enters human affairs (and can modulate causal chains as well). This exposes an enormous esoteric secret, known to "magi" down through the ages: The two realms, heaven and Earth, are not totally divided. God's will is, at least now, exercised here. And evidently this has been true for some time, since the Hermetics and other mystery religions go back to antiquity. In Christ, God descended to corporeal manhood -- at that point the division between the two realms was abolished. Those humans selected out to participate in this group mind -- they would be immortal. So here is an even deeper secret than I had uncovered so far. Projected delusional world by a former-servant artifact -- divine substratum beneath -- time travel -- now I posit an augmented Corpus Christi (my model of it) spanning all time and all space: ubiquitous in time and space. It sounds like Xenophanes' noos [absolute mind], with this added: Living men can participate in that noos. And in a certain real sense, this noos is the secret ruler of the world, so that those who are taken into it become "terminals" of it -- which is to say, temporary Christs. This mind reaches over to the Urgrund with no clear line of demarcation. At that level it's all one: man raised to Godhood, in response to God's descending to manhood. In this group mind there seems to be an interpenetration of participating souls. And this mind extends over thousands of years, all of which are now -- and all places are here (that is why I found myself in Rome circa A.D. 70 and in Syria, and saw Aphrodite, etc.). I say of this mind, "It is the secret ruler of the world." This is not its world. . . on the surface. The surface layers are the strata of a spurious projection by the artifact. But beneath that, the Mens Dei, including a number of human constituents (both living and in the afterlife), modulates this reality invisibly, working in opposition to the artifact's intentions. The divine, concealed, authentic substratum is the Mens Dei, beneath the spurious. My experience of 3-74 can be reviewed as an achievement by the Urgrund in reaching its objective of reflecting itself back to itself, using me as a point of reflection. I contend that in doing this, it was able to place its entire self (not just a fragment as I originally said) somehow within me, in image form. The artifact, not knowing the purpose for which it was created, had contributed substantially to this; by inflicting too much pain on me it had, in a certain real sense, awakened me. Put another way, it had managed to destroy the layer of individual personality by a series of afflictions against which my self, my ego, could not survive. Thus the microform of the Urgrund was exposed, and perceived its macroform in the totality of the universe -- or, as the article on Bruno says, the divine behind the universe. My 3-74 experience, then, was not so much my experience as that of the Urgrund. It amounted to a replication of the Urgrund here rather than there. The totality of the Godhead was recapitulated within me through a process of rolling back spurious or temporary layers to expose the permanent within. Thus it can be said that I was really the Urgrund, or at least a faithful mirror image thereof. The entire objective of creating me, of creating the universe as such and the life forms within it, was arrived at. Viewed this way, my life and that of my ancestors could be viewed teleologically: as moving through evolutionary stages toward that moment. My experience did not represent a stage in evolution but the ultimate stage or goal, at least if the premise stated in this paper is correct. It is not a question of degree of reflection; it is a question of reflection of the totality of the Urgrund or none at all. Full reflection was achieved, whereupon, as I say, the Urgrund was born out of the universe, the sequence represented this way:

Urgrund creates artifact which projects universe which gives rise to life forms which evolve to a stage in which the Urgrund is "born" or reflected.

This reflects the sequence of stages envisioned in the Hindu religion. First there is creation by Brahma, then Vishnu sustains the universe; then Shiva destroys it, which should be understood as receiving it back into its origin. A full cycle of birth, life, and then return is enacted. When the universe has reached the evolutionary stage where it can faithfully replicate the Urgrund, it is ready to be absorbed back. Thus I say, the deity that reigns now is Shiva/Dionysos/Cernunnos/Christ, who restores us to our Urgrund or Father: our source of being. That Shiva the destroyer god is now active signals the fact that the cycle of creation has returned to its source, or rather, that the life forms of it are ready to return to their source. Shiva possesses a third or Ajna eye, which, when turned inwardly, gives him understanding to an absolute degree; when turned outward, it destroys. The manifestation of Shiva (of the Hindu system) is equated with the Day of Wrath in the Christian systern. What must be understood about this world-destroying deity is that it is also the herdsman of souls. With one of his four hands, Shiva is shown expressing reassurance that he will not harm the virtuous man. The same is true of Christ as Lord and Judge of the Universe. Although the world (the spurious projection of the artifact) is to be abolished, the good man need fear nothing. Nonetheless, judgment is being pronounced. The division of mankind into two parts by Christ is taking place. These are the same divisions expressed in the Egyptian system (as ruled by Osiris and Ma'at) and in the Iranian (by the Wise Mind). Through the total insight given him by his Ajna eye, Shiva the destroyer perceives that which he must destroy in the service of justice. Through that total insight he also perceives those whom he must protect. Thus he has a dual nature: destroyer of the wicked, protector of the weak, the victims of the world, the helpless. Christ possesses precisely these two natures, as Divine Judge and Good Shepherd. Cernunnos is both a warrior god and a healer god. It is difficult for humans to comprehend how these apparently opposite qualities can be combined into one deity. However, if attention is turned to the situation, it can be understood. The artifact's projected world has begun to serve its final and sole real purpose. Now, with the artifact about to be destroyed, that world will end; it was never real in the first place. (This reflects the quality of destroyer assigned to Christ/Shiva/Dionysos.) But the elements of the world that have done their task will be selected out -- that is saved -- exactly as Dionysos is depicted as the protector of small, helpless wild animals. Dionysos is the destroyer of prisons, of tyrannical rulers, and the savior of the small, the weak. These attributes are assigned to Shiva/Cernunnos/Christ/Dionysos because of the nature of the task now required: a twin task, one of destroying, one of saving.

When the Son of Man comes in his glory. . . he will take his seat on his throne of glory. All the nations will be assembled before him and he will separate men one from another as the shepherd separates sheep from goats. He will place the sheep on his right hand and the goats on his left. Then the King will say to those on his right hand, "Come, you whom my Father has blessed, take for your heritage the kingdom prepared for you since the foundation of the world." . . . Next he will say to those on his left hand, "Go away from me, with your curse upon you, to the eternal fire prepared for the devil and his angels" [Matthew 25:31-42].

I have inferred the necessity of these dual qualities of the deity involved back from the situation itself. The situation calls for (1) destruction of what Christ calls the "hostile" world; and (2) the protection of deserving souls. Given this situation, the dual nature of the presiding deity can be comprehended as necessary. In Matthew 25 it is made clear that this great and final judgment is not arbitrary. Who can quarrel with the outline for separation between those on the left hand and those on the right?

Those taken to his right hand (the sheep spared): "For when I was hungry you gave me food; I was thirsty and you gave me drink; I was a stranger and you made me welcome; naked and you clothed me, sick and you visited me, in prison and you came to see me." Then the virtuous will say to him in reply, "Lord, when did we see you hungry and feed you; or thirsty and give you drink? When did we see you a stranger and make you welcome; naked and clothe you; sick or in prison and go to see you?" And the King will answer, "I tell you solemnly, insofar as you did this to one of the least of these brothers of mine, you did it for me." Next he will say to those on his left hand, ". . . For I was hungry and you never gave me food; I was thirsty and you never gave me anything to drink; I was a stranger and you never made me welcome, naked and you never clothed me, sick and in prison and you never visited me." Then it will be their turn to ask, "Lord, when did we see you hungry or thirsty, a stranger or naked, sick or in prison, and did not come to your help?" Then he will answer, "I tell you solemnly, insofar as you neglected to do this to one of the least of these, you neglected to do it to me." And they will go away to eternal punishment, and the virtuous to eternal life [Matthew 25:35-47].

A major aspect of the First Advent was such direct expressions as this by the presiding deity. No one reading this passage from Matthew could misunderstand it. They are not only told that they will be judged; they are told the basis of the judgment. If any man find the stated basis unfair, he has already failed to receive the divine message and is lost, for the basis of decision stated is the most noble and wise possible. However, those who see Christ only as "gentle Jesus meek and mild" are ignoring this opposing aspect of him. The Urgrund, of which Christ is a microform, contains within itself absolute opposites. It is for reasons such as this that the Urgrund set into motion a mechanism by which it could "see" itself, confront itself, and evaluate (comprehend) itself. It contains everything. It, without its many reflecting mirrors, is essentially unconscious (the human unconscious contains opposites; consciousness is a state in which these bipolarities are separated, one half of each repressed, the other expressed). It is we, as mirrors, who act to make the Urgrund conscious -- or, as the Hindu religion says of Brahman, "Sometime it sleeps and sometime it dances." We were constructed to bring the Urgrund into wakefulness, and the instant we acquire anamnesis and faithfully reflect back the totality of the Urgrund, we bring it to consciousness. Thus we perform a major -- a necessary -- task for it. However, when we have performed that task, it will protect and support us forever; it will never desert us. Christ, in his statement in Matthew 25, makes clear that the attempt (with no envisioned goal of an ultimate nature, but merely human love and human help and human kindness) in itself is sufficient. What is not comprehended -- although the meaning of the passage is evident -- is that the poor, the hungry, the sick, the estranged, the naked, the imprisoned -- all are forms of the presiding deity, or at least must be treated as such. To act so as to clothe, to feed, to give shelter and medicine and comfort -- those all constitute reflections of the Urgrund to itself. Those acts are the Urgrund, made plural, ministering to itself in its diversified forms. No right act is too small to matter. We know the basis of judgment and we know the permanent consequences (such metaphors as "eternal fires," "eternal damnation," merely indicate that the decision once rendered is permanent; we are talking about the final disposition of the universe). What is there to object to in this? Is the basis of decision faulty? Simply put, Christ will come among us disguised, see how we treat him when we do not recognize him, and then treat us accordingly. Knowledge of this should instill the most lofty ethics possible. He has identified himself with the least of us. What more can he ask of the deity who will determine our final disposition by his judgment? The penetration of the Urgrund, the deity, is into the lowest stratum of our world: the trash of the gutter, the rejected debris both living and inanimate. From this lowly level it assesses us, but also seeks to aid us. In accordance with his statement that he would build his temple based "on the stone rejected by the builder," the deity is with us -- in the least expected way, in the most unlikely places. There is a paradox here: If we wish to encounter him, look where we least expect to find him. Look, in other words, where we would never think of looking. Thus -- since this really poses an absolute barrier -- it is he who will find us, not we him. Christ as Psychopomp -- guide to the soul -- is in the process of taking us back home, of showing us the way. He is not where we think; he is not what we think. In the synagogue at Nazara, where he first spoke openly, he read this passage from Isaiah:

He has sent me to bring the good news to the poor, To heal the brokenhearted, To proclaim liberty to captives And to the blind new sight, To set the downtrodden free. . . ." [Isaiah 61:1-2]

But, this being the First, not the Second Advent, he left one line of the quotation out:

And a day of the vengeance of our God.

The Christ of the First Advent will be changed at the Second, and the missing line will be fulfilled. It is, of course, frightening to realize that the deity to whom we turn for protection (Christ as shepherd and Advocate) is to be the destroyer of the universe. But what we must understand is that the universe (or cosmos or world) was created for specific purposes, and that once those purposes have been fulfilled the universe will be abolished, in fact must be abolished in order that the next sequence of purpose be brought in. If we keep in mind that we are separated from the Urgrund by the world, we should not shrink from the realization of its temporary nature nor its illusory nature, the two aspects being related. Since I believe that the Urgrund has already penetrated the lowest strata of our projected illusory world, I am technically an acosmic panentheist. As far as I am concerned there is nothing real but the Urgrund, both in its macroform (Brahman) and its microforms (the Atmans within us). Jakob Bohme had his first revelation when gazing at a pewter dish onto which sunlight shone. My original revelation came when I happened to see a golden fish necklace, in bright sunlight, and was told, upon asking what it meant, that "It was a sign used by the early Christians." My most recent revelation came while contemplating a ham sandwich. I suddenly realized that the two slices of bread were identical (isomorphic) but separated from each other by the slice of ham. At once I understood by analogic thinking that one slice of bread is the macrocosmic Urgrund, and the other ourselves, and that we are the same thing -- separated by the world. Once the world is removed, the two slices of bread, which is to say man and the Urgrund, become a single entity. They are not merely pressed together; they are one entity. There are many beautiful things in the world, and it will bring sorrow to see them go, but they are imperfect reflections of a divinity that will endure forever. We are strangers, here in this world (he speaks here to the Twelve):

They do not belong to the world any more than I belong to the world. [John 17:14-15].

If the world hates you, remember that it hated me before you. If you belonged to the world the world would love you as its own; but because you do not belong to the world, because my choice withdrew you from the world, therefore the world hates you. [John 15:18-19]

Speaking to the Jews, Jesus said:

You are from below; I am from above. You are of this world; I am not of this world. [John 8:23]

Those who are replications of Christ are replications of the Urgrund, and the Urgrund is beyond the world, although from the first Advent on it has invisibly penetrated the world. Were it the creator of the world it would not (as expressed by Christ) stand in opposition to it; nor would it have to penetrate it by stealth: These statements by Christ confirm the fact that the world is not the product of the Godhead, but somehow antagonistic to it. The establishment churches of the world will stipulate otherwise, they being artifacts and entities of the world; this has to be expected. You cannot ask an organization that evolved out of the system of things to deny the system of things -- as the Catharists found out when they were exterminated. If you disobey the world it will confront you as a hostile stranger, sensing you as a hostile stranger to it. So be it. In the Synoptics Christ clearly set forth the situation. The enemy of my life, justice, truth, and freedom, is the irreal, the delusional. Our world is a deluding projection by an artifact that does not even know that it is an artifact, or what its purpose in projecting our world is. When it departs it will depart very suddenly, without warning.

Think of the love that the Father has lavished on us, by letting us be called God's children; and that is what we are. Because the world refused to acknowledge him, therefore it does not acknowledge us. My dear people, we are already the children of God but what we are to be in the future has not yet been revealed; all we know is that when it is revealed we shall be like him because we shall see him as he really is. [1 John 3:1-2]

The maker (of the world-projecting artifact) is here, in the animate debris of this world, his memories erased, so that he has no knowledge of his own identity. He could be any one of us, or a number of us, scattered here and there. The artifact, unaware of him, unaware that it is an artifact, unaware of its purpose, will eventually subject this memoryless maker located here to too much pain; this final excess of pointless, unmerited pain inflicted on the life form that, unknown to the artifact and itself, the maker, will cause anamnesis to occur abruptly; the maker will "come to himself," recall who and what he is -- whereupon he will not merely rebel against the artifact and its pain-filled world; he will signal the presiding deity Shiva to destroy the artifact, and, with it, its projected world. The artifact does not comprehend what risk it is running in the inflicting of unmerited suffering on living creatures. It imagines them all to be at its mercy and without recourse. In this it is wrong, absolutely wrong. Buried here, mixed in with the bulk, the mass, there exists unsuspected even by itself the Urgrund with all the power and wisdom that implies. The artifact is treading on dangerous ground; it is coming closer and closer to awakening its own maker. The protonarrative of this is found in Euripides' The Bacchae. A stranger enters the kingdom of the "King of Tears," who has him imprisoned for no cause. The stranger turns out to be the high priest of Dionysos, which is equal to being the god himself. The stranger bursts the prison (a symbol of this enslaving world) and then systematically destroys the king by driving him insane, and in a public way that not only abolishes him but [also] turns the king into a laughingstock for the multitude that his reign has oppressed. If the prison represents this world, what does the "King of Tears" represent? Nothing less than the creator of this world: the mecrudiical, ruthless, unheeding artifact itself, which is to say, the king or god of this world. "The King of Tears" does not suspect the existence of the true nature of the stranger whom he has imprisoned. Nor whom the stranger can call on. Echoes of this protonarrative are found in the Synoptics, with Pilate as the "King of Tears" and Christ as the stranger (it is noteworthy that Christ comes from an exterior province). Christ, however, in contrast to the stranger in The Bacchae, does not avail himself of the power that he can call on (i.e. the power of the Heavenly Father); but the next time Christ appears, he will call on this power, which will destroy the entire system of things, the world and the wicked alike. The crucial difference between The Bacchae and the First Advent is that Christ comes first to warn the world and the wicked before he is to return as destroyer. He is thus giving us a chance to repent, which is to say, heed the warning. In the fifties a Hollywood comedy movie was filmed in which the following situation was presented: the king of a medieval sort of land had become too old and feeble to rule, and therefore had turned over his authority to a regent. The regent, being cruel and brutal, was oppressing the population of the kingdom without the elderly king's knowledge. In the film, the elderly king is persuaded by a time traveler from the future to don peasant's garb and walk about in disguise, to observe how his people are being treated. Disguised as a peasant, the old king himself is brutally treated by the regent's troops; in fact, he and the time traveler are imprisoned for no reason. After much difficulty, the king manages to escape from the prison and return to his palace, where he dons his rightful kingly garb and reveals himself to the evil regent as he actually is. The evil regent is deposed, and the tyranny inflicted on the innocent population is abolished. According to the cosmological model presented in this paper, the Urgrund, the ultimate noos and maker, is secretly present in this cruel and spurious world. Being unaware of this, the artifact projecting this counterfeit world will continue heedlessly to inflict the needless suffering engendered by the mindless machinery (i.e. the causal processes) it customarily employs and has always employed. In my opinion the Urgrund has differentiated itself from being the One into plurality. Some fragments or "images" of it are certainly conscious of their identity; others perhaps are not. But as the level of pointless pain continues (and even increases), these separated "images" of the Urgrund will recollect themselves into conscious rebirth -- equal to a sentence of death for the artifact or "regent." This provides us with another application of Paul's statement that the universe "is in birth pangs." Pain is a prelude to birth; birth, in this case, is not a birth of man but a birth of God. Since it is man who undergoes the pain, it can be reasoned that the birth of God (the Urgrund) will occur in man himself. Mankind, then, as a species, is a Mater Dei: a Mother of God -- an extraordinary concept, which would then regard biological evolution on this planet as a means of bringing into existing a host or womb from which God Himself is at last born. Interestingly, there is scriptural support for this: The Holy Spirit is regarded in the N.T. as an impregnating divinity; it was the Holy Spirit that engendered Christ -- and that Christ is transmuted back into, upon his resurrection. The human race assumes a yin nature, or female nature, with the Holy Spirit as the yang, or male principle. Man, then, does not evolve into God; he evolves into a womb or host for God; this is crucially different. Anamnesis is the birth, in essence the offspring of two parents: a human being and the Holy Spirit. Without the entry into the human being of the Holy Spirit, the event cannot occur. The Holy Spirit is, of course, the Pons Dei. It is the link between the two realms. In creatures of all kinds there is a major instinct system that is termed "homing." An example is the return of the humpback salmon from the ocean back up the stream to the exact spot where they were spawned. By analogical reasoning, man can be said possibly to possess -- even unknown to himself -- a homing instinct. This world is not his home. His true home is in the region of the heavens that the ancient world called the pleroma. The term occurs in the N.T. but the meaning is obscure, since the exact meaning is "a patch covering a hole." In the N.T. it is applied to Christ, who is described as the "fullness of God," and to believers who attain that fullness through faith in Christ. In the Gnostic system, however, the term has a more definite meaning: It is the supralunar region in the heavens from which comes the secret knowledge that brings salvation to man. In the cosmology presented here, the pleroma is conceived to be the Urgrund or the location of the Urgrund from which we originally came and to which (if all goes right) we finally return. If the totality of being is regarded as a breathing organism (exhibiting inhalation and exhalation, or palintropos harmonie), then it can be said, metaphorically, that originally we were "exhaled" from the pleroma, pause momentarily in externalized stasis (our lives here), and then are inhaled back into the pleroma once more. This is the normal pulsation of the totality of being: its basic activity or indication of life. Once, under the influence of LSD, I wrote in Latin: "I am the breath of my Creator, and as he exhales and inhales, I live." Residing here in this projected world, we are in an "exhaled" state, exhaled out of the pleroma for a limited period of time. However, return is not automatic; we must experience anamnesis in order to return. But the cruelty of the artifact is such that anamnesis is likely to be more and more brought in. At the extremity of misery lies the essence of release -- I had this revelation, once, and in the revelation "release" equaled joy. What can one say in favor of the suffering of living creatures in this world? Nothing. Nothing, except that it will by its nature trigger off revolt or disobedience -- which in turn will lead to an abolition of this world and a return to the Godhead. It is the very gratuity of the suffering that most of all incites rebellion, incites a comprehension that something in this world is terribly, terribly wrong. That this suffering is purposeless, random, and unmerited leads ultimately to its own destruction -- its and its author's. The more fully we see the pointlessness of it the more inclined we are to revolt against it. Any attempt to discern a redemptive value or purpose in the fact of suffering merely binds us more firmly to a vicious and irreal system of things -- and to a brutal tyrant that is not even alive. "I do not accept this" must be our attitude. "There is no plan in it, no purpose." Scrutinizing it unflinchingly, we repudiate it and aid in the repudiation of all delusion. Anyone who makes a pact with pain has succumbed to the artifact and is its slave. It has done in another victim and obtained his consent. This is the artifact's ultimate victory: The victim colludes in his own suffering, and is willing to collude in a willingness to agree to the naturalness of suffering in general. Seeking to find a purpose in suffering is like seeking to find a purpose in a counterfeit coin. The "purpose" is obvious: It is a trick, designed to deceive. If we are deceived into believing that suffering serves -- must serve -- some good end, then the counterfeit has managed to pass itself off and has achieved its cruel purpose. In one of the gospels (I forget which one) Christ is shown a crippled man and asked, "Is this man crippled because of his own sins, or the sins of his father?," to which Christ replied, "Neither. The only purpose served is in the healing of his condition, which shows the mercy and power of God." The mercy and power of God are pitted against suffering; this is stated explicitly in the N.T. Christ's healing miracles were the substantial indication that the Just Kingdom had arrived; other kinds of miracles meant little or nothing. If the mercy and power of the Urgrund is pitted against suffering (illness, loss, injury) as explicitly stated in the Synoptics, then man, if he is to align himself with the Urgrund, must pit himself against the world, from which the suffering comes. He must never identify suffering as an emanation or device of the Godhead; were he to make that intellectual error he would be aligned with the world and therefore against God. A large portion of the Christian community over the centuries has fallen victim to this intellectual snare; without realizing it, by encouraging or welcoming suffering, they are enslaved even further by the artifact. The fact that Jesus had the miraculous power to heal but did not use it to heal everyone perplexed the people at that time. Luke mentions this (Christ speaking):

There were many widows in Israel, I can assure you, in Elijah's day, when heaven remained shut for three years and six months and a great famine raged throughout the land, but Elijah was not sent to any one of these: He was sent to a widow at Zarephath, a Sidonian town. And in the prophet Elisha's time there were many lepers in Israel, but none of these was cured, except the Syrian Naaman [Luke 4:25-27].

This is a poor answer. It states a what, not a why. We demand a why. More than that, we ask, "Why not? If the Godhead can abolish our condition (of suffering), why doesn't he?" There is implied here an ominous possibility. It has to do with the power of the artifact. The servant has become the master and is, perhaps, very strong. It is a chilling thought. Shiva, whose job it is to destroy it, may be baffled. I don't know. And no one, over all the thousands of years, has given a satisfactory answer. I submit that until there is a satisfactory answer, we must reject all others. If we do not know, let us not say. One possibility occurs to me, based on something I saw in 1974 that other people, by and large, did not see. I became aware that the wisdom and power of the Urgrund were actively at work ameliorating our situation by intervening in the historic process. Extrapolating from this, I reason that other invisible interventions have probably taken place without our awareness. The Urgrund does not advertise to the artifact that it is here. Suppose the Urgrund reasons -- and correctly -- that were the artifact to know that it has returned a second time, the artifact would step up its cruelty to a maximum degree. We are experiencing a subtle invasion, taking place in stealth; I have already mentioned this. Mass amelioration would disclose the Urgrund's presence, just as Christ's miracles made him a target at the time of the First Advent. Healing miracles are the credentials of the Savior and an indication of his presence. Once you have posited a strong adversary to the Urgrund, one so enormous that it is capable of projecting and sustaining an entire counterfeit universe, you have also put forth a possible clue to the need for stealth and concealment by the Urgrund. Its activities in this world resemble the covert advance of a secret, determined revolution against a powerful tyranny. The Urgrund is playing for ultimate stakes. It aims at nothing short of abolishing this world and its author entirely. I really don't know. I can envision its own agony at having to curtail its assistance to those in need, but it must win out against the artifact. It is aiming at the enemy's heart (or where its heart would be if it had one), and, upon success, all the pieces, the polyforms of pain throughout creation, will be spontaneously relieved. Maybe this is so; maybe not. In 1974 I saw it take aim at the center of tyranny in this country, and upon its successful attack there, the lesser evils fell into ruin, one by one. The Urgrund probably sees this counterfeit world as one Gestalt; it sees the polyform evils as stemming from a Quelle, a source. Aiming its arrow at the Source is the method of the warrior, and, beneath his cloak of mildness, our Savior Deity is a warrior. All this is conjecture. Perhaps in a certain real way he has one and only one arrow to release. It must hit or nothing is achieved; any cures, any ameliorations other than this, ultimately would be nullified by the surviving artifact. The Urgrund perceived its adversary clearly and we do not; therefore it sees its task clearly and we do not. An entire multistoried building is on fire and we are asking the firemen to water a dying flower. Should they change the direction of their thrust to water the dying flower? Doesn't one flower count? The Urgrund may be in agony over this: abandoning the flower in favor of the greater picture. Many humans have undergone that pain and so should understand it. Please remember that the Urgrund is here, too: suffering with us. Tat twam asi [Thou art that]. We are he, and he must extricate himself. In a very real sense the pain we feel as living creatures is the pain of waking up. Put this way, the proposition accounts for one of the most distressing aspects of suffering: that we are forced to suffer without knowing why. We do not know why precisely because we, as pluriforms of the Urgrund, are still virtually unconscious. It would be a paradox if an unconscious entity were aware of -- conscious of -- itself and the reasons behind its condition. Discerning the cause of our suffering equals fully waking up. It may be the final thing we learn. At this point the analogy of the artifact to a teaching machine fails. This is not a lesson the teaching machine -- if it is that -- can teach us, because it does not know the answer. But we ourselves, as pluriform images of the Urgrund, will a priori know the reason for our situation when we become adequately conscious; we will remember. Knowledge of this sort lies in our own intrinsic long-term inhibited memory circuits. Viewed as a puzzle we cannot at present answer, the reason for our condition of suffering (which involves all living things) -- this puzzle may well be the final step of retrieved knowledge. If there is an erasure of memory we can only assume that when that crucial erasure is overcome, we will understand this most baffling perplexity. Meanwhile, the pressure of this pain motivates us to seek an answer; which is to say, motivates us toward greater and greater consciousness. This does not mean that the "purpose" of suffering is to engender heightened consciousness; it merely means that a gradually heightened consciousness is the result. When the time arrives that we can explain the ubiquitous suffering of living creatures, we will, I am positive, have fully retrieved our lost memories and lost identities. Did we do it to ourselves? Was it inflicted on us against our will? One of the most intriguing explanations -- by the Gnostics -- is that the original fall of man (and hence creation -- in this model falling under the dominion of the world-projecting artifact) was not due to a moral error, but to the intellectual error of confusing the phenomenal world for the real. This theory dovetails with my proposition that our world is a counterfeit projection; to take it for something ontologically real would indeed constitute a dreadful intellectual error. Maybe this is the explanation. We got entangled in enchantment, a gingerbread cottage that beguiled us into enslavement and ruin. Perhaps a major premise of my cosmogony-cosmology is wrong; the Urgrund did not create the artifact, but somehow allowed itself or parts of itself to fall victim to a snare, an alluring trap. So we are not merely enslaved; we are trapped. The artifact deliberately projected an illusion that would entrance us and lead us in. Sometimes, however, a trap such as a spider's web (to cite only one of many) accidentally traps a deadly entity, capable of killing the trapmaker. This may be the case here. We may not be what we seem even to ourselves. Sometimes, but not often, the existence of evil is traced back to the dual nature of God himself. I have already discussed the dual nature of Shiva and Christ -- Shiva especially, who is often pictured as the god of death. Here are two examples. Jakob Bohme. "God goes through stages of self-development, he taught, and the world is merely the reflection of this process. Bohme anticipated Hegel in claiming that the divine self-development occurs by means of a continuing dialectic, or tension of opposites, and that it is the negative qualities of the dialectic that men experience as the evil of the world. Even though Bohme, for the most part, stressed absoluteness and relativity equally, his view that the world is a mere reflection of the divine -- apparently denying self-development on the part of creatures -- tends toward acosmic pantheism" (Encyclopaedia Britannica, "Pantheism and Panentheism"). During my enormous revelations and anamnesis in March 1974 I perceptually observed God and reality combined, and progressing through stages of evolution by means of a dialectic, but I did not experience what I called "the blind counterplayer," which is to say the dark side as part of God. However, although I perceived this dialectic between good and evil, I could not ascertain anything as to the source of the evil. However, I did see the good side making use of it against its will, since the dark counterplayer was blind and therefore could be made use of for good purposes. Hans Driesch (1867-1941). "My soul and my entelechy are One in the sphere of the Absolute." And it is at the level of the Absolute only that we can speak of "psychophysical interaction." But the Absolute, so understood, transcends all possibilities of our knowing, and it is "an error to take, as did Hegel, the sum of its traces for the Whole." All considerations of normal mental life lead us only to the threshold of the unconscious; it is in dreamlike and certain abnormal cases of mental life that we encounter "the depths of our soul." . . . My sense of duty indicates the general direction of the suprapersonal development. The ultimate goal, however, remains unknown. From this point of view, history took on its particular meaning for Driesch. Throughout his work Driesch's orientation is intended to be essentially empirical. Any argument concerning the nature of the ultimately Real will therefore have to be hypothetical only. It starts with the affirmation of the "given" as consequent of a conjectural "ground." His guiding principle in the realm of metaphysics amounts to this: The Real that I posit must be so constituted that it implicitly posits all our experiences. If we can conceive and posit such a Real, then all laws of nature, and all true principles and formulas of the sciences, will merge into it, and all our experiences will be "explained" by it. And since our experience is a mixture of wholeness (the organic and the mental realms) and nonwholeness (the material world), Reality itself must be such that I can posit a dualistic foundation of the totality of my experience. In fact, to bridge -- aw fuck. In fact, there is nothing -- not even within the ultimately Real -- to bridge the gap between wholeness and nonwholeness. And this means, for Driesch, that ultimately there is either God and "non-God," or a dualism within God himself. To put it differently, either the theism of the Judeo-Christian tradition or a pantheism of a God continually "making himself" and transcending his own earlier stages is ultimately reconcilable with the facts of experience. Driesch himself found it impossible to decide between these alternatives. He was sure, however, that a materialistic-mechanistic monism would not do (Encyclopedia of Philosophy, Vol. 2). It would appear that Bohme and T -- I'm at the end of my rope; I can't even type, let alone think. That Bohme and Driesch are talking about the same thing, and that both are process philosophers (or theologians, like Whitehead). Both stress dialectic quality in God; Driesch sees the dialectic working itself out in history. This is almost certainly the dialectic that I saw during my March 1974 revelations, and I am willing to admit that it is certainly possible that the blind, dark counterplayer against which the vitalistic good element worked could be "God's own earlier stages," as Driesch viewed it. One thing I like about Driesch is the fact that at a certain point he simply said, "I don't know." That's where I'm at and have been at for a long time; I just do not know. God created everything; evil exists as part of the everything; therefore God is the source of evil -- that is the logic, and in monotheism there is no escape from this argument. If you posit two (or more) gods, including an evil god, you have the problem of, Where did it come from? But that problem exists for monotheism, too; if there is only one god, where did he come from? Answer: from the same place the two gods of dualism came from. In other words, I see this problem of origin as equally difficult for monotheism to answer as it is for a dualism. We just don't know. If we regard evil as simply earlier stages of a god in process, which he is working to overcome -- well, that does fit my own personal revelations, and is syntonic to me. I was shown how the whole thing works but I did not comprehend what I was seeing; they were showing it to Mortimer Snerd. I did have the feeling that I was witnessing a cosmic two-person board game, with our world as the board, and that one side (the winning side) was benign, and the other was neither winning nor was it benign; it was just very powerful, but hindered by the fact that it was blind. The good side possessed absolute wisdom, could therefore absolutely foresee the future, and could lay down moves long in advance of payoffs that the evil, blind, dark counterplayer could not anticipate. It was an encouraging vision. In every trick the good won; it beat the dark antagonist unerringly. What more could I ask from an Ultimate Vision of Absolute Total Reality? What more do I need to know? The score reads: Evil zero; Good infinity. Let me stop there, satisfied; the final tally is explicit.

Last edit 25 days ago by Max

Folder 87

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correlation between my 2-3-74 revelation + what I found in the E.B. article on "Messianic movements" confirms 2-3-74 as a genuine Christian revelation. Valis is the Cosmic Christ; Thomas is the Holy Spirit; + on 11-17-80 I experienced the Father, God; so I have experienced the Trinity in toto. I just cannot ignore (1) the elements in 2-3-74 that I find in the E.B. article on "Messianic movements - Christian"; + (2) Acts + its relationship to a meta life form with what I call "an information metabolism" - this suggests the Logos + there were so many other Christian elements. + on 11-17-80 God did say that the 2-3-74 theophany was genuine, by the argument to infinities. But the Holy Spirit + Christ represent something like a politically active movement in the world, where the combat with Satan takes place (the dialectic that I saw), whereas God is transcendent + other: Christ is transubstantiating the world into his cosmic body, as the captivity letters say, so Christ is intimately involved in the world + its evolution; he has invaded it + is in combat with Satan here. As it has been revealed to me, Christ is so-to-speak God's champion in the war to recover the fallen + disintegrating cosmos (creation). He is dis-

Last edit about 22 hours ago by Unteleported Man
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mantling + assimilating it for his own metasoma. This is revealed by the Holy Spirit who "reminds" you of all that Jesus said, + reveals Christ's nature to you + the historical revolutionary unfolding + the combat with Satan. Christ is wisdom or so-to-speak information. He is eternally anchored in the spatiotemporality of Acts, as if it's all being fought out there in some strange mysterious sense that I don't understand. I would say, at this point, that the theophany of 11-17-80 completes the theophany (or rather epiphany!) of 2-3-74; yes! the earlier one was an epiphany, but 11-17-80 was a theophany. (This is not quite Trinitarian, but the God of 11-17-80 was the God whom Dante reveals in the last canto of "The Commedia," the God of love: "the love that moves the sun + the other stars.") It is (well well) it is as if Valis -Christ- is not God but intelligere Dei: God's wisdom, God as a knowing absolute - of course; it is St. Sophia, God's Holy Wisdom. But the essence (einai) of God is agape, so in 2-3-74 I experienced his noein, but in 11-17-80 I experienced his einai. The Son (noein) proceeds from the Father (einai), + the Spirit joins the two, like a blitz: Ruah.

Last edit about 22 hours ago by Unteleported Man
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So the Trinity is revealed to me - by the Spirit, which is in you (enthusiasmos). +: Christ has a body but God the Father does not - ah; that is it! Corpus Christi, the mystical resurrected cosmic Christ has a body, but the Father does not. However, you can only discern this body by means of the Spirit. This is Trinitarian.

3) The Spirit reveals (discloses) (recalls) noein 2) Christ knows einai 1) God is, + that "is" (i.e. being) is agapē.

I have been shown the last secret of the Trinity: God’s being, essence (einai) is agapē. Beyond this there is nothing more. From revelation (the Spirit) to intellegere (Christ, Hagia Sophia, Ho Logos) to agapē (Abba) - 2-74 was the Spirit causing me to remember; then in 3-74 I saw Valis, the Cosmic Christ; + now on 11-17-80, Abba, the Father (agapē). The God who I experienced in 11-17-80 would be absolutely correctly designated by the term Jesus used: Abba. I can see why now; it is no mystery.

I read Robert Anton Wilson's "Masks of the Illuminati." He is aware of the paradoxes + playfulnesses, the like of which

Last edit about 22 hours ago by Unteleported Man
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