Tag Archives: design

The Surface Tension between the Esoteric and the Exoteric

The esoteric is opaque by definition; yet the depths rarely mind it when the surfaces discount them.

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I subscribe to the notion that there are various levels to spiritual knowledge. As the alchemists put it: “as above, so below”— meaning, in a sense, that obvious facts correspond to inner truths.

For example: the leaves of a tree will brown with age and fall out. The same happens to the teeth of a man. These are, at a glance, entirely mundane facts. But on consideration (and with a pinch of poetic license) one could say that this speaks of how a person develops from a state of hunger and purity, and then moves to a state of decay and barrenness (the leaves being thought of as hungry for the sun, as teeth are for food). And in later life, a person returns to needing softer morsels, and all her showiness is stripped away, revealing the skeletal branches of her life’s choices.

In religion, too, there are levels of interpretation: the lowest being a blanket acceptance of the inherited laws. At a certain stage, the question arises: why? And what-for? There is a resistance to this leap from those who are content with the answer “because X said.” And here lies much of the “surface tension” between non-believers and believers—because experience of a self demands personal proof. Gurus and mystics arise to satisfy this demand, and due to the ambiguity of spiritual knowledge, many of the so-called wise are either willful charlatans, imbued with attractive charisma, or people who have received something personal, who try to communicate this to others. Some knowledge can be communicated in such a way that it is useful for others, and some knowledge can only be understood by personal revelation.

Esoteric knowledge (eso = inner), I believe, exists, but the exoteric (exo = outer) obscures it, and often corrupts, misinterprets, or outright discounts it.


Pretension VS. Ambition

(excerpted from A Resistance of Letters):

I find her seated in the pre-ordained bar, and say this place is a little loud. She agrees. We start to walk, find ourselves at the WTF Cafe. Funnily, I had worked here, long ago. For all of two weeks. The troll owner is not around—but over by the register I sense the residue of the prophetic homeless man, and I smirk. Rene asks what’s up. I ask her:

‘What is pretension?’

“Rhetorically?”

‘I want to hear your opinion.’

She leans back. Her asiatic eyes narrowing into bladed orbs. A couple weeks ago I took her out with Karl for drinks and he told her: “I want to fuck your mind.” She had got offended, and ranted about that later on, but in the moment she was quiet. She does have a voluptuous intellect, barely contained by her 90 pound South Seas frame. When she gets considerate, like now, I usually feel a tingling in my palms. She says:

“There’s the derogatory connotation, which muddies the meaning some. Like, you can be sincere and heart-felt, but if you have a developed aesthetic taste, then you will automatically be inventive with your expression of those emotions, and people might respond to that by calling you pretentious. Because they see your refinement as dishonesty—as a removal from “being real,” or as affectation. And so, by that yardstick, a poet is the epitome of pretension—his works being refined expressions of feeling.

“But that’s not real pretension. True pretension is acting as if you are something you are not, usually something better or higher or more ideal than yourself. And not only that, but you believe in that ideal self so much that you are out of touch, or deny, the lower or more “mundane” self. That is pretension: when your skill is disharmonious with the actualities expressed.

“Why do you ask?”

‘A homeless man once told me I would accomplish something… important. And I’ve always thought to believe him would be pretentious, but to doubt him would be foolish.’

“Well, I think I’m qualified to say you’ll be thought a fool regardless.”

‘Heh. You are, and right.’


The Great Lego Analogy

Having access to the Lego bucket of raw data, humans are compelled to make operating structures to interface the millions of bits into manageable chunks. Some choose to build houses to dwell in, others are lit with the wish to craft spaceships that will ferry them through the asteroid field of experience, where they might glean valuable minerals and alien organisms for further research. Others build to see how gravity works (philosophers), or purely under an experimental Geist (such as artists).

By this analogy, belief-systems are like meta-structures, or templates that people adopt and subsequently model their buildings upon. Each religion (or school), and each denomination (or discipline), possesses certain characteristics that appeal to distinct types of thinking, feeling, and action. And within each system there are those who wish to follow the template more or less exactly, and who distrust any deviation from those instructions (or interpretations thereof).

As well, those who exist outside such constructs sometimes see them as prisons, even as insulting to their intelligence, which finds fulfillment in the act of exploration and experiment. These persons see truth as always in flux, and frame the game as a contest of invention.

While this playmate is sitting crisscross applesauce in the rainbow pile, the others have taken their accepted models and started playing house or battlebots, until an accident or vigorous playmate breaks their construct, and back to the template they must go.

Returning to the pile for a missing piece, there they find the inventor/ investigator, who has already discovered a few novel combinations in the chaos of potentiality. Sadly, each of these are lying forgotten in a pile behind him, discarded by the hands already onto something else.


“Being known is like a crumbling of my jurisdiction.”

I’m experimenting with merging music and fiction. This is the first in a series:

 

And for blogging points, I will include a new meme:


Writing from the Heart

Last year’s novel was concerned with Memory and Mistake, and it’s greatest fault—and the reason it’s sitting in the vault, aging for a spell before I go back over it—is that it is largely written from a state of removal. From the first page, the “writer” states that he is writing about his writing more than he is writing about the life that his writing sprang from. And by the time the denouement starts to form, like a storm accumulated from the dust and wind and moisture of the traversed landscape, the Blackbird Variations, 3 retreats into a fractalling demurement of self reference, interpretation and critique that is so freaking dense and uncalled for that I’m sure anyone who made it that far would end up chucking it across the room, shouting: “What the hell is your problem, Benjamin? Why is it so hard to just tell a damn story?”

I let my mind guide my prose, and while some people can pull this off, I’m not one of them. My wheels spin so tight and quick that all too soon they spend the grist they’re fed, and begin to masticate their self-same mechanism.

Probably the greatest complement I’ve ever received, as an artist, was voiced 10 years ago by a four year old girl. She said to her mom, while describing the stories I would make up for her class while they ate lunch: “Benjamin tells stories from his heart.” And yet every time I tell a story to a blank page, my head steps all over the heart and tries to get the blood portioned out into a 42 fluid ounces, labeled and tested and siphoned of hemoglobin.

There has to be a way to cheat this.


Deconstructing the Greatest Commandment

From Matthew 22:36-40

36“Teacher, which is the greatest commandment in the Law?” 37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’[a] 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’[b] 40All the Law and the Prophets hang on these two commandments.”

Considering this over breakfast, my thoughts kept gravitating to the first part of the commandment: “Love the Lord your God with your heart and soul and mind.”

Well, what does that mean, to Love God? Paul famously writes (in I Corinthians, ch. 13):

4 Love is patient, love is kind. It does not envy, it does not boast, it is not proud. 5 It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. 6 Love does not delight in evil but rejoices with the truth. 7 It always protects, always trusts, always hopes, always perseveres.

But every single action on this list can only be applied to terrestrial matters. How do you be kind to God? How do you protect God? Christians tend to personify God in Jesus, in order, perhaps, to get a better handle on the concept, but practically, if there is a God, then there is no possible way a mere organism on a rock spinning listless at the edge of a galaxy can comprehend the frightful magnitude of such a—I can’t even call him a “being” without somehow reducing him.

We say God is Love, yet feel our skin crawl when we see one insect devour another. And others will rage at God for the great injustices of history—yet each night they find peace and obliteration—even if only for an hour of sleep.

As humans I believe we are incredibly limited. Furthermore, we seek to limit everything we come into contact with in order to comprehend it. The walls, tables and chairs around me right now are composed of organized energy—but were I to comprehend everything as knots and loops of atoms, I would be of very little use to other people.

God needs context—not for his sake, but for ours. God the word is thought to come from “Khoda”, meaning the one invoked. Allah and YHVH are both conjectured to be echoics of the act of breathing.

To get down to it: To love God a man has to love everything around him, everything he comes into contact with, he must show no prejudice at all, but be all-accepting, perfectly beneficent, entirely sympathetic, and free of any judgment. And the heart works against this, and the mind works against this too, by design they limit man’s perception of reality into a “me” and a “you”, into a “this” and a “that”, into “want” and “diswant”—

So I guess J.C. was using hyperbole again, shattering the constructs of the religious by saying: “Perhaps you have learned to love yourself by following the rules you inherited—but have you learned to love you wife—have you learned to love your neighbor—have you learned to love your country—have you learned to love the world? Tell me, you who banter about laws, and speak of the Creator as if you can know his will—how big is your heart—is it large enough to step from your containing commandments and meet reality uninhibited? How open can you be?