The Way: Part 4

“The way is empty, yet no use will drain it.
Deep, it is like the ancestor of the myriad creatures.” (Tao, 11)

The way is Maternal Void, in that she is always an absence, yet infinitely generative. The womb is an orb whose inner vacancy creates other orbs, like energy signals around the edge of a black hole, chains them together to form ancestry in signification.

“Blunt the sharpness
Untangle the knots
Soften the glare
Let your wheels move only along old ruts” (Tao, 12)

These lines describe this ancestry, or rather the ancestral trace. Love (bluntness), co-dependent on logic (the knife). Denial of identity (untangled) co-dependent on the knots of revelation and self affirmation/identity. The light of Husband, dispersed into the blackness of the Matronita via the softening function of communication (the soft

These are 6 orbs. Their co- predication gives rise to the cycles of karmic wheels, turning, repeating the archetypes in conflict until balance/correction is made, and the Son is restored in full.

And yet – that’s the theory. Because, untangling the knot, blunting my sharpness, softening my speech … It’s already here, in full:

“Darkly visible, it only seems as if it were there.
I know not whose son it is.
It images the forefather of God.”

The future’s already here, complete, understood by ancestral mediation.


The Way: Part 3

Not to honour men of worth will keep the people from contention; not to value goods which are hard to come by will keep them from theft; not to display what is desirable will keep them from being unsettled of mind.

All sign regimes, all systems of valuation (of reading and of action) lead to fascism: this is self evident. But valuation is present within each set of signs, including this verse, which is why it ironically parades itself in the garb of a dictator’s advice.

The verse is blameworthy: it contains a worth that postures as unworthy. Its facade appears commonplace and political, as a deterrent from theft. Because, fundamentally, the truth, in full exposure, leads to conflict and confusion, discord and hatred.

Therefore in governing the people, the sage empties their minds but fills the bellies, weakens their wills but strengthens their bones. He always keeps them innocent of knowledge and free from desire, and ensures that the clever never dare to act.

The apparent (self-blameworthy) fascism is one of the sage in relation to the people of the city, the identities of the regimes. Governance refers the Kingdom of Christ. The governance is eternal fact, not sequential rules. Thus valuation is empty: but the belly (womb) of the (bee) signs are filled with honey of the uppermost heaven, undistilled. Will is weak, but the bones of the original Body (the conduits of Light’s transmission, the transmissive circuitry of the sephirotic tree) are strength, reality, the means to production. The identities are innocent of knowledge and they are free from desire, inasmuch as desire is illusion. The “clever” is the trickster archetype, Loki, whose main trick is to play the role of trickster within the blameworthy pantomime of totalitarian governance.

Do that which consists in taking no action, and order will prevail.

The impossible action is rendered possible by means of (blameworthy) obfuscation. This is the irony of Divine Love, manifested.

The verses have a life and a form: that of a woman, that of rain from head’s mind into orb. And condensation, into bone. Who are the people? They are Moses’ people.

The Way: Part 2

The whole world recognizes the beautiful as the beautiful yet this is only the ugly; the whole world recognizes the good as the good, yet this is only the bad.

The opening is with our Selfhood, whose essence is the snake spirit: this is usually coiled, and so is recognized as beautiful and good. Yet it has an underbelly and an adversarial complement, upon which it crawls through the ages. And this further recognition is itself what drives the snake spirit forward: it’s like tasting the fruit of the tree, so that identities are destroyed, edens are lost. And migration is initiated.

Thus Something and Nothing produce each other

Something is the First Light, the Father, breathing out. Nothing is the Womb, the Mother as absolute absence, breathing in. They are one as breath: inhalation is contained within exhalation, exhalation is contained within inhalation. They produce each other, by means of this containment: that Something produces Nothing is temporal precedence, of first light into Darkness. But Nothing produces Something through pre-emptive anticipation. This is why Nothing is also called Epinoia, Forethought, Barbelo. The Mother derives from the Father, but, though Nothing to us, is entirely, substantially productive of Him, inasmuch as they are face-to-face, and her crystallization is complete foreknowledge, DNA anticipation. This is the reciprocal circuit, the primal scene.

The difficult and the easy complement each other

With every hardship there is relief. What does this mean? It means that relief is implied by hardship and hardship by relief. The statement is an echo of the primal scene: but instead of the God and Goddess, there is the human reflection, now formed within eden, now exiled from eden. The echo is one of earth to rain, of scripture to prophecy: the echo is one of reading.

The long and the short offset each other

Now the echo resounds through the circuit, reflecting upon its own apparition. Because all is relative: each perspective you form of the echo is merely a perspective, in relation to a perspective that came before. Where is truth within these relative perspectives? It resides in the echo of the Father-Mother complex within all measure, length and shortness.

The high and low incline towards each other

This is the brother-formulation of Hod and Netzach, Aaron and Moses: they incline toward each other as they are the diamond dialectic, reading and speech in harmony, submission/martyrdom negotiating with revelation/victory along the path of the snake. Aaron is Feminine, the resembling the Mother in his annihilation, while Moses is Masculine, resembling the Father in his reformation.

Note and sound harmonize with each other

The notes are the orbs of the circuit, the names of God, while sound is the line of revelation, the assymetrical breath of the Father, speech and words, the Daughter, that runs through them, plays them, and simultaneously constructs and destroys them, a Krishna’s flute built of his playing.

Before and after follow each other

Because all is an echo of the primal scene — the Mother’s reciprocal forethought, anticipation of the Father, and the Father’s temporal precedence to the Mother — their complex is present as the fundamental truth behind the cycles of reincarnation. This is why reincarnation — while progression towards truth — is fundamentally the Hajaric circuit, back and forth, returns and exiles, across the 4, by means of the 7.

Therefore the sage keeps to the deed that consists in taking no action and practices the teaching that uses no words.

The action of no action (impossible action) precedes the impossible reading. Here, dynamic (immanent) impossibility precedes static, inscribed (transcendent, semantic) impossibility. And both axes of impossibility orbit the head of the sage, like orthogonal but intertwined halos, or a particle-wave duality. They constitute a dialectic, the lowest dialectic in echo of the Mother-Father complex, and containment of the previous (shattered, crystallized) opposites/complements enumerated in the previous verses (of prophecy/reception, of relativity, of the diamond dialectic, of sound).

They form the paradox of ecstasy, Love’s impossibility that, in absolute excess, overflows into our headspace, our axes of action and reading, of material time and space.

It becomes the Way, God with you now, immediate and tangible and knowable, yet also entirely separate and other:

The myriad creatures rise from it yet it claims no authority

All signs derive from it, the secondary line of Light that follows the original exile. If it is Divine, why should it not claim authority? Because it is pure Light, inhabiting matter, but untouched by shadow.

The Way: Part 1

The way that can be spoken of
Is not the constant way
The name that can be named
Is not the constant name. (The Way, 1)

The verse begins with “way”, then duplicates itself, substituting “name” for “way”. Because the way precedes the name. The constant way precedes the nameless constant. And yet the “way” is most human, Divine immanence, a God-in-sunnah, a Loving path, Her thought-in-transmission along the neurones of your brain. Why then does the way precede the name? Why would immanence of behaviour precede the nameless? Because of the duplication, the reflection between first assertion and second: an ironic reflection, a primordial polarity that engenders temporal precedence and being, unfolding, the secondary name reflected by the primary, immanence. This is the subversive aspect of the Goddess: she reflects the constant, everywhere, including the transmission from the constant name, by means (precisely) of the ironic doubling, reflection as retroactive temporality/archeology, from first assertion into second.

The nameless, unspoken, unutterable YHWH: from its inscription, we are brought into the opening sign, the the impossibility of its opening’s signification.

This is its character of Divine irony: it is a comedic self negation, with the logical status of impossibility. “This sentence refers to the unreferrable.”

But Divine irony is love, impossible love, a love so immense, fearful, awesome in measurelessness that extends into tangible measure, so as to become polarized, a heaven and earth, a tengri-ummai, a shiva-shakti, a tiferet-shekina, a christ-magdalene:

The nameless was the beginning of heaven and earth;
The named was the mother of the myriad creatures. (The Way, 2)

The nameless name is the beginning: the impossible opening that contains within its impossibility the heaven/male and earth/female. But from this opening, the way solidifies, as a transmission crystallised into signs, whose primordial nature is the womb-sign, the opening crystallised as orbic aperture, that operates in predicative conduit to multiplication, generation, an eden of animal-totem spirits: “the mother of myriad creatures”.

Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations.”

There is, strictly speaking, no “yourself” here observing secrets and manifestations. Instead, there is the way, speaking to the way. Transmission, self-describing, Self unfolding. And that immanent daughter of the womb, signs unbounded: her nature is the doubling, the ironic reflection of the transcendent ineffable, doubling doubled, reflection of the first assertion in second. Regard her movement! She says “desire vacuum”, in reflection of her primordial feminine, the mother, breathing in. She says “desire fulfilled”, in reflection of her primordial masculine, the father, breathing out in bounty. But as she is the daughter, she has subverted this sexuality, and resembles her father, in crystallisation, the name of the father, manifested. Her mother a secret goddess, an absent parent.

And within herself, within herself as movement, as conduit, as immanent, pre-emptory (reflective) transmission: these are the inner walls of her orb, the outer exterior of her orb. From the opening into crystallization, there are orbs, there are vacant inner secrets and bounteous outer manifestations.

Two sides of the orb-sign, like a Mobius strip …

These two are the same
But diverge in name as they issue forth.
Being the same they are called mysteries,
Mystery upon mystery —
The gateway of the manifold secrets.

That is to say, the doubling/reflection of the primordial doubling/reflection, the inner and outer of her orb, reflecting the originary way/name routine, the tiferet/shekhina reflecting the bina/chokma: these are the same, identified, inner and outer of thought in transmission, now unified performatively by this final utterance. And by this marriage, whose nature is fractal, doubling upon doubling, mystery upon mystery, the gateway — who is precisely the bride victorious — is fully realised and manfiest.

The bride is manifest through the transmission of the way’s self invocation.

Why I’m the Qutub of this Time

Because, irrespective of who I am, how
much I know or my own personal rank, what I have is so appalling to the people of the book, so antithetical to their current preoccupation/occupation that, to embrace me would mean instant fana. Instant fana for the lot of them.

And this understanding is unconscious within them, they listen and nod – but eventually, when they realize the implication and threat to their a selfhood and identity, they become angry: each and every one of them.

Their response is always the same: “practice what you preach”/”speak for yourself”/”do it to Julia – not me, Julia!”

Then there are people who understand everything I say, who embrace me: but their embrace is not fana, it’s either intimacy or not. But either way, their embrace is not fana for them.

And therein lies the paradox of my position: he who is angered by what I say, I am his salvation, and I’ve written a key for him. I write his book. And he who is enamored with my words, who grasps what I say without resistance, I have no key to provide for him — I don’t write his book.

A brighter new Way

The Way is forever undefined.
Small though it is in the unformed state, it cannot be grasped.
If kings and lords could harness it,
The ten thousand things would naturally obey.
Heaven and earth would come together
And gentle rain fall.
Men would need no more instruction
and all things would take their course.

Once the whole is divided, the parts need names.
As soon as there are names
One ought to know that it is time to stop.
Knowing when to stop averts trouble.
The Way is to the world as the River and the Sea are to rivulets and streams. (Tao Te Chi)

What is the Way? It is God/Love/Divinity: enacted, embodied, thought, approached, approaching. It’s known as Allah, Adonai, the One, Love — depending on the culture you come from or the culture you choose to align yourself to.

The passage above is the Way, self-describing Itself, as it moves, is enacted, is embodied, is thought — by the reader. It opens as a genesis — a seed, then flesh, then a skeleton of rivulets and stream, a skeleton of Divine names. “The parts need names.” The conduits of the Way’s transmission, the Way back, the bones, ligaments, fibres of the human form: these are rivulets and streams, names recited in a particular order — an order of need — a physical need implicit within any bifurcation, within all branches of the tree of life, as the physical as the drive of streams and rivulets back to the river and sea.

The Way is always brighter, always new — because it is procession, from streams and rivulets back to the river and sea. There’s a Brighter New Way out there, for you and me.