➊ Normally successfully camouflaged against its environment.
[47:652] A playful God can ape the solemn, but a solemn God is not going to ape the playful (music, dance, etc.), especially tricks and paradoxes and riddles.
[47:660] But I saw down through the layers. First—in 2-74—I saw the Urwelt, and then in 3-74 I saw the dialectic and I saw Valis per se, not in graphic-conceptual terms, like a schematic, but Valis itself, beyond which there is just the beatific void which I also, finally, saw.
I saw in sequence of ontological hierarchy. So there is far greater logic to 2-3-74 than I ever realized. If you were successively stripping away the layers it would go exactly as it went with me. By the time I saw Valis I was near the heart of reality, at the edge of the via negativa.31
[47:672]
[47:676] Boy, am I in possession of a valuable fact! The historic process has—or is—a mind/brain evolving toward ends it desires. [ . . . ]
(To this I add: my present time was thousands of years in extent and I saw world as hatched “cuckoo egg” within world evolving and assimilating and linking internally in greater and greater complexity, through a dialectic process with history as its arena: world within world and camouflaged—counterpart to myself, not alien to me but like me; what it was I was, except it was large and I was small. That means I am not a human being since it is not a human being; I, too, am a hatched “cuckoo egg.” It is God entering the world, as Hegel says. It is right here with me but I am normally too speeded up to see it. It is a physical mind, like the brain. A great evolving brain cannibalizing its environment. Structure within a less highly organized structure.)
[47:679] It is alive, and the whole of it thinks. Its thoughts take physical form. We see its thoughts but to our senses these thoughts blend with the background. It is 2,000 years old, a continuous present.
In Valis, as in Xenophanes’ God (and Parmenides’) thought and being are one: hence what I call physical thoughts. This satisfies Heidegger’s pre-fall unification, wherein thought and being are one. Hence Valis must operate in such an area as human history. In order to evolve complex info connections by which to think.
Then it didn’t enter human history to save mankind: no—it had to, in order for it to function and evolve and grow more and more complex. It must make use of us and our history. Then this incarnation was indeed its plan from the beginning. Yes; Heidegger says with the early pre-Socratics, man had his becoming-being (Heraclitus’ flux) combined, and this is what “Logos” meant! This flux is not illusion but truly the appearance of becoming-being, which is what I saw Valis doing!
If I in 3-74 combined being and thinking (v. Heidegger) then I would encounter world as being-thinking unity as the pre-Socratics did (the Magdeburg hemispheres phenomenon). After all, the pre-Socratics were hylozoists. For them, that which thought was, and that which was thought. This “draws” God back to world; he is no longer otherworldly: “the God whom we see after death.”
So in many ways “Deus sive natura” is correct. What I call physical thought. (Thought and being combined.) And this didn’t just happen with Christ, inasmuch as Xenophanes was aware of it. In fact it was gone by Christian times!
If it is it thinks. (Reality thinks.)
If it thinks it is. (God is reality.)
[ . . . ]
What I seem to have done is to eliminate the spiritual, in the sense of corporeal versus incorporeal (or spiritual), a distinction going back to Plato. I am talking about physical thought; so I am a monist; I am back to Parmenides. The concept of the “spiritual” in fact comes out of Parmenides’ “two water-tight compartments”; i.e., things exist which the senses do not report. But I am saying that this statement “what the senses do not report” is not a description of a different realm but a statement about the limitations of our senses. There are not two realms but only partial perception. Valis is physical and its thoughts are physical but we can’t normally see them. The missing constituent is energy. (Missing from what we can see.)*
* * *
The E. of Phil. says of the Milesians that upon having banished anthropomorphic gods acting on the world they then had to conclude that the world was organic and alive and responsible for its own growth.32 This is precisely my position vis-à-vis Valis: nothing acts on Valis (Aristotle’s unmoved mover). But I view Valis as being immanent but in conflict with an opposing principle or entity, and embedded at the core (ontologically) of reality, renewing and structuring it, making it progressively more complex (by what I call “linking”). This sounds like Pythagoras’ Kosmos. But as I say on [>], “that which thought was, and that which was thought, and this draws God back to world; he is no longer otherworldly” (“the God whom we see when we die”). So I have eliminated the spiritual, i.e., the non-corporeal, I am a monist. As with Spinoza. In fact, this is looking more and more like Spinoza’s monism with the universe as God’s body, and the other attribute of God being mind.
[47:684] So I have pushed my thinking back to Parmenides, the point before material and non-material could be drawn—in accord with Heidegger’s plea for authentic being. Before certain dichotomies were drawn, which split the human world view. But this does not make me a materialist (or an idealist); for me thinking—Valis’s thinking—is an event, a rearrangement of connections (or linkings) to form new structures of meaning, as in Scrabble. The key word is: arrangement and it is real.
[47:687] I am slowly being overwhelmed with wild surmise. If we designate as error the concept of “spiritual equals immaterial” (as a misunderstanding of Parmenides), then we are led inexorably to “Deus sive natura sive substantia” by logic. And I have my 3-74 empirical encounter with Valis to validate the logic, this encounter being simply regarded as an enhancement of perception: not of another realm (which assumes plural realms) but rather of more realm as such (which is reasonable). It looked like one realm enhanced . . .
[47:696] This is world self-caused and self-generating and self-moved: what the Milesians sought as cause and origin of world. There is no external deity and nothing prior to world. This is God in Spinoza’s sense. The pre-Socratics drew the right conclusions: if there was no adventitious deity to cause, control, drive and direct world, then world itself possessed sentient or quasi-sentient faculties and volition, “and [was] responsible for its own growth.” What has happened is that religion—especially Christianity—restored the nonexistent adventitious anthropomorphic deity, the artificer-artifact model, so world was again not seen organically, as self-governing and alive and responsible for its own growth. Otherworldliness returned, and the Christians were “in but not of” world; they were hostile to world and saw world as hostile to them. They located God in a mythical place called “the pleroma.” So world is depreciated and devalued and it is stripped of its life and volition. The work of the pre-Socratics is undone. God is not sought in world but over and against world, and he is sought in an alleged spiritual realm. Weird concepts such as “original sin” are brought into existence, and ideas of reward and punishment, turning the clock back to before the Milesians. The supernatural is evoked to explain phenomena, and the dark ages begin.
[47:703] Absolute space, absolute time, absolute being, absolute knowing and absolute love; that was what I encountered. It ceaselessly generates new events, creatures and things, which are destroyed—but new ones emerge, richer and more complex and diverse: natura naturans33 endlessly giving birth to epiforms that perish but are effortlessly superseded: infinite creativity: the realm of natura naturata34: it is ephemeral but Valis is eternal. We need never grieve for anything that is lost, because the entire past still exists in Valis and the future is an endless becoming.
My years of epistemological doubt, in which there was so much acosmism, was a search for true—or absolute or indubitable—being. I have found it in Ubik (i.e., Valis).
[47:707] When I saw what was really out there I saw something alive embedded at the core of reality. It was the real life of the world. We are at its disp
osal.
[47:720] Two worlds with different space times must be posited, one within the other and the smaller one running at very high speed, and reached into from outside—although “outside” does not mean what it usually means. It is experienced as a valence. And an arousal, a waking up to the slow, vast world.
It means a phase pulsation (flicker) mechanism to desynchronize you from the time rate of the high-speed little epi-world, to slow you from flux-perception to constant-perception. This is a technical matter: how it’s done. Apparently we have an inner counterpart high-speed “tape” synchronized with the outer high-speed world; two “tapes” running in locked unison. If that is sundered by “burning up” the inner (idios) “tape” you slow down, so the slower rate is the natural unforced one. Therefore we are talking about a space-time perceptual occlusion imposed on us.
Ach—we are hurried to our deaths. Literally driven to it as fast as possible. As if life is being thrust out of the system from behind. [ . . . ]
[47:743] Hypnogogic thought: “I left the settlement” (and thus joined everyone else in high-speed profane time). This is that Essene-like settlement where we had our food in common, the pink cube, the reed-wrapper pitcher of chilled water by which to be reborn—i.e., be immortal. This explains how I (Thomas) fell asleep; i.e., ceased to watch for the return of the Savior. It may have been an accident. I left the settlement for some reason, like an errand, and got inadvertently trapped in high-speed time along with the rest of the world.
[47:747] It is very perplexing, but note one overriding point: at these end-times and judgment, I was found (in fact rendered) innocent, and forthwith joined God and entered the garden, and saw my name entered in the Lamb’s book of life.
Thus the books were closed on me. Later I was to learn that I had been adopted—i.e., from Capax dei35 to filius dei36 and even why. This certainly must be an unusual situation, the books closed years before a person’s death, and him passing through the end times, seeing God or Christ, being made innocent, judged, entering the Kingdom. This is not, strictly speaking, a conversion to Christianity on my part, but it did begin with an act of absolute faith—a form of revelation, of higher knowledge, when I saw the golden fish. It woke me up.
I didn’t earn my salvation and verdict of innocence, however; Christ rendered me innocent by guiding me into innocence.
[ . . . ]
While I was lying there in a hypnagogic state I thought of how I had gazed up at the stars and 3-74—and all of a sudden, a perfectly articulated, brilliant star map appeared to me. I didn’t just see stars; I saw a star map, as if a switch had been thrown in my head.
[47:795] Hypnogogic: “The work is completed—the final world is here. He has been transplanted and is alive.” Joy. Said by normal looking couple who remind me of Bill and June Black from Joint➊ “I was sent up the gangplank first. Into the ark”! (Hypnogogic.) “Against my will—like a ➌ duck.” Herded up.➋ Viz: into the “final” (i.e., new) world that is now here—joined to ours.
➊ I.e., your neighbors who look human—like us—but are something else. From the future? Three eyed?
➋ The saved!
➌ White
[47:798] The BIP is Inferno.
The garden is Paradiso.
Purgatorio is the normal world we see. It’s all irreal. We are being fed it for the purpose of teaching and purifying and testing (in the pragmatic sense) us. We ascend when we learn. Ubik is the correct model.
I say all this because in 3-74 certain things didn’t fit.
Folder 48
[48:801] I view it all technologically. This system is too cruel and must be invaded from outside in order to change or abolish it.
[48:812] Dante’s Comedy is the best description of the ascent of the soul probably ever written. He places anamnesis as occurring at the top level of Purgatorio, just before entering Paradiso, which fits my experience. The soul has finally reached the point where reality is restored to it because memory is restored to it.
[48:813]
Of the BIP world, nothing good can be said. It is unmitigatedly bad.
The mid realm is a mixture of bad and good elements.
The top realm is unmitigatedly good.
This suggests that the mid-realm is a fusion of two signals, that there are only two pure realms: lower and upper, with the mid-realm compounded of both. Now, upon leaving it, what would you experience? Why, a palpability of two signal sources for the first time; your world which has seemed uniform would turn into set (upper realm) and ground (lower realm). Set would seem divine and you would be fascinated by it; it would shine with beauty. At this point you are freeing yourself from the lower realm, seen as ground—but you can remember when you were located in it and it alone, with no set. Purgatorio is literally pulling apart into its two sources.
And then you are rewarded (cf. Plotinus) with a vision of the one behind the multiplicity, from which both realms—and hence the mid-realm too—emanate.
[48:815] This would be individual ascent or descent in one lifetime and would resemble time travel, with rising = the future and sinking = the past, thus heavenly voices would = from the future, and Satanic voices = from the past, just as Paradiso = the future, and Inferno = the past. But not in the linear sense.
[48:817] As far as how reality in itself is built, it’s as if the source (Valis, the One) fires the signal like this:
[48:823] If I saw God while I was alive, then God is immanent (as Spinoza supposed) and not transcendent; but suppose I’m not in the real world, not alive, but in the afterlife, in which case God can be transcendent and otherworldly because I am on that side of the grave. Not this. And I’ve worked my way up from Tears or Inferno to Purgatorio and then to the first level of Paradiso, and so could see the infinite one, God.
What I’m more inclined to think, however, is based on canto 33 of “Paradiso” of the Commedia. Viz: “God is the book of the universe”: “the same [volume of leaves] that the universe holds scattered through its maze.” This relates God to the universe in a way that isn’t contingent. What I did was move along an axis of some kind and encounter one—or perhaps several—of these pages of the book, as if they are very fine layers, resembling the phosphene graphics. I moved through them, along this axis, and the laws (rules) changed; I am speaking of plural coaxial worlds. Actually I am sure that I was moved as a primary condition of my level of ontology (authentic Being, in Heidegger’s sense, ushered in by urangst37), moved up crucially, and in fact rather suddenly—it is of extraordinary value to know that this can occur during a lifetime rather than between. It is as if the frequency of these pages became greater the closer (but not spatially!) that you get to the source, the One—this is clearly Neoplatonism.
[48:828] Dream: all the churches controlled by Satanism, drawing their power from Satan himself. The 2nd coming is here: outside the churches; the true church is forming outside the church. Proof: the giving of massive gifts. “The AI voice will guide you.” Homosexuality and black mass within the church. No room in the buildings given the truly Christian to perform services in. Enormous power of Satan, in and as the churches. “They cannot get to you because of the AI voice.” Old book about Satan’s takeover of the church, the salient sections taken out. Missing.* The 2 gods of Gnosticism; the churches worship the wrong God; i.e., Satan.
But there is another outside church forming which worships the right God, but has no buildings. It is forming in conjunction with the Second Coming which is here. They—those outside distinguished by their gift giving—massive gifts—have the saving Gnosis. This is a matter of gravity; it is very serious: the head-on confrontation between the followers of the good God and the evil one: Satan.
This is the final battle between God and Satan. Those who worshipped the true God were forced out of the church. It is not merely that the establishment church lacks the true gnosis; no—it worships Satan and draws its power, a very great power, directly from Satan.
My having money is becaus
e God (the true God) is now heaping riches on his faithful, which they will give away, thus showing—revealing—their true nature: as his faithful.
Satan has given PSI powers to the evil church, as warned about in the NT.
I am in a maze, surrounded by the power of Satan and his church (we all are), but the AI voice will lead me out. This is why I have the AI voice.
The pages in the old book dealing with the Satanic take-over and rites of the establishment church were deliberately torn out—to keep the matter secret.
[48:832] I have long thought of myself as a female host—perhaps for interspecies symbiosis. But now I see it exactly; I see who I was host for and why it was necessary and what it signifies in terms of world history: the final battle (which certainly was going on back in ’74).