Tag Archives: religion

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.

§

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.

Advertisements

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.’


“When chaos reigns upon the earth, maybe then I’ll have nothing to lose…”

Well, I absconded from posting yesterday’s recording here, due to its exceedingly personal and some might say explicit content. But the enterprising listener, I’m sure, will be able to hunt it down, because it’s out there.

Today’s the Seventh, and our recording is about shyness and loneliness and introversion.

Cave Hands

Every day I promise myself that I’ll try
Not to be so alone inside
My head which is where I prefer to be
And if the angels way up high
In their wide white sky
Decide to look down on me, then I
Hope that with their light
They’d send some peace

And I admit I’m dressed for the wrong solstice
Seasonal Dyslexia I suffer from
But that don’t explain
The tremble in my hands

And as the predator awaits with twitching tail
And salivating maw
Before the burrow of his scented prey
I fear the moment that I step outside
My patchwork slipshod shell that I’ll
Be set upon by internecine grief

And I admit most days I think nothing of
The outside world
I’m content to paint pictures of buffalo
Beside outlines of my hands

And as the wetted stone reveals its colors true
And yet when it dries
Appears to be a drab, unlustrous thing
I too abscond from drama’s wheel, and anger’s hold
That they wont magnify
The two or three realnesses in me

And I pray each night anonymously
That the Lord of Hosts won’t identify
This supplicant
Who hides his light
Between two tight-clasped hands

And at the End of Days
When Saints descend, and Chaos reigns
Upon the earth
Maybe then I’ll have nothing to lose
And I’ll step out from my cave, with what I’ve found
Held up high within my hands
And there declare the triumph of the peace

And I’ll search for you through the forests charred
And the harbors dried
And if I find you beneath a pile of
Broken toys
I’ll save you with these hands


“All they lack is experience of something other than themselves…”

Day Four of The Challenge: we get a wee bit protesty.

Secret Life

Black death creeps across the streets
Teen girls cover their mouths as the boybands sing
Eulogies to their prepackaged hells
All they lack is experience of something other than themselves

Every surface stained with perfection’s lie
Women starve themselves to fit the ever narrowing eye
And seeking to avoid their karmic pain
The insured pop pills to feel good and act all the same
(forget your prayers and rewire your brain)

Poor man’s cardboard reads: “SPARE SOME CHANGE”
Rich man’s lawn littered with politician’s names
And that eruption on Capitol Hill
Ain’t terrorism but expansion of the shareholder’s will
(All hail the Almighty Dollar Bill)

And those who’d spend their lives in protest
Often end up seeing only what the most detest
And if belief becomes a man’s definition
I’ll put my faith not in defiance, but rather invention

So hush my dear that none of this will touch you
Allow the bitter skin to open up upon the sweet fruit
And if you search beyond the evident Joys & Ills
I promise you, you will find
The secret life that fulfills.


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.


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?


The Problem with The Problem of Evil

I have informally studied human nature through my exposure to 2–5 year olds over the last decade. There is this odd phenomenon that occurs right when a child is about to become potty trained: they invariably become little shits, or pricks, or assholes (I use these terms deliberately, because it became obvious to me that they are explicitly related to the lower functions). The defiant child will give you this knowing look as they intentionally violate some line or rule—screaming at nap, pulling someone’s hair with impunity—throwing a fit exactly when it’s most inconvenient for you. Even the sweet child contracts a spark of rebelliousness during this period, and I think it is directly related to self control: they are filled with joy that they have power—something they had ignorantly assumed, but now can exercise by choice.

Now, I was raised in the James Dobson “dare to discipline” days. So I got a sound spanking when it was reported, by mom to dad, that I has been overly defiant. My parents were by no means abusive or all that hard line, but my dad had a BIG issue with what he called “the rebellious nature of man.” This attitude toward Sin, while correct in a literally Biblical sense, had the effect of planting in me a fear of authority (I recall, in highschool, seeing a “Question Authority” sticker and growing physically nauseous). I also grew to distrust of my own self direction, and this lead to an overreaction on my part once I reached adulthood. I had to break every rule with vicious aptitude, to test what was in me, through my own experience. In a word, it made me very, very angry, for a spell, and I wound up derailing my progress as a human for a few years, as what I wound up breaking wasn’t The Law, but my own person, which I subsequently had to rebuild.

Now, I am a theist—and a monotheist at that. I believe there is an up and a down, and there is significant pressure on us to fall, and we need inner guidance to travel upward. (Furthermore, I can’t imagine that hell and heaven are binary states—life is plotted on a spectrum, from lowest slug to highest heavenly sphere, so how could the spiritual realm be either “Godly” or “Hellish”?) That being said—the biblical language regarding sin, evil and rebellion was written at an early stage of society’s development. And just as a child sees things—or, rather, gravitates towards the Allegorical and the Cartoonish, biblical language paints the world in thick lines and with primary colors. But once we mature, there is a need to view shades of grey, and subtler distinctions between courses of action, and the question arises: what is the intent behind an action?

For a rebellious child, a large part of their difficult or deplorable behavior has to do with exerting their sense of power—and in that instant, it is wise of the adult to be unemotional when countering and redirecting them. When I have responded in anger to such displays, that anger has stuck with me, and makes me feel bad. But there have been instances when using my own dominance—physical or audible—quickly, severely, and without spite—have seemed appropriate, especially when violence is occurring.

There are many more issues to suss out here, about human and subhuman nature, but I wanted to highlight this point: such charged words as damnation and hell need to be translated into more grownup language. Subtlety and an appreciation of hyperbole and irony, context and culture must be employed in this day and age, if this issue is to be made useful for us who live complex and multifaceted lives.