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.


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