MagsJ wrote:Parodites wrote:I need a cool name... I'll think of one later.
Yea, you do that.. ; )
I'm not actually joking; well I was half-facetiously. I don't want to be a leader of a cult, I want to resurrect an ancient mystery-lineage going all the way back to Doric Greece. Also, a name is necessary, you see, to mark boundaries- because there's actually quite a few secret orders/ secret societies moving things behind the scenes,- moving History behind the scenes. Everything merely visible, merely political, is only an undercurrent below which the motion of the seas is directed in accordance to far deeper, more far-reaching, more powerful forces. Like I said, the pattern out of which I generated the causal sequence of the world wars consequent to two stages in the evolution of capital, predicting a third global conflict should the tertiary or third stage of that evolution finally be broached upon,-- (the World Economic Forum is supplying the theoretical basis for initiating this final stage proper, under the justification of the pandemic's social effects, requiring what they call 'a great reset) that pattern, as macro-scale as it is, is only a little piece of an even larger, even more macro-scale pattern. At any rate, some of the secret Orders in play now, go all the way back to pre-Roman time.
Here's a small list of some of the Orders, secret societies, etc. I pieced together through digital archaeology as it were, infiltrated, and have mapped out in their relationship to one another, and in their relationship to our visible history and timeline.
AOE/ Esoteric Order of the Eschaton (active)
CCRU/ Cybernetic Research Institute (not extant)
NUMMA (not extant)
MAYDAY CRYPTOLUTHERANS ( definitely extant and active)
ZOYTHRIAN GNOSTICS (extant?)
POD/ Pythagorean Order of Death (active)
CICADA 3301 (presumably active, but not communicating to the outside world at this time)
Ong's Hat/ (not extant)
Diagrammatists/Spirogrammatists/students of the MIZAN (ancient, not extant: traced to the mystic-saint Apollonius of Tyana and the ancient court of Harun-al-Raschid; the philosophy of the Mizan.)
There's no getting around it,- there's some really dense text needed to address what exactly a 'spirogram' is, because it is a center feature of several different Orders. Dense text is in small font, it is coming from my actual books, but I also wrote some impromptu simplified notes just now on these individual groups of people/ societies, all of which I left in big/normal font.
On the nature of the spirogram:
" The diagrammatists associated with Kusta ben Luka and the philosophers at the ancient court of
Harun Al-Raschid, whose basic model of the universe Yeats claims to have deciphered in the
work of Giraldus, (A double-gyre of infinitesimally bounded reciprocal expansions and
contractions like that found in the Lurianic model of the tzimtzum, in Mallarme's tetrapolar
exchange, in the topos as a 0-dimensional spatialization of 0-dimensional time and the general
topo-logy [ie. the topos of the logos. Note: without time, there is no space, such that we have a
return to the Plotinian monon and the unity of Being as merely a logical extrapolation, and thus
more a metaphysics than a science, as much as it might recall the big-bang cosmology.] of the
four epistemes, or in the anima-animus, that is, the Jungian model of the unconscious feminine of
the conscious masculine and the unconscious masculine of the conscious feminine, etc.) if only
in a diminished capacity,- namely as a Latinized echo of a lost sect of Arabic mystics known as
the Judwalis, are in fact more properly understood as a pseudepigraphy of the Arabic sages who
invented and used the zairja, through which "Combinatorial diagrams cross-pollinated ideas so
that their inner forms became visible." [Kunze]
// Note: this 'inner form' recalls what has been elsewhere named, the 'ideogrammatic loop.' Furthermore, McLuhan's concept of telemimetic gradients (the synergy between different media and art-forms, as informed by the autonomous 'translational protocols' of a new cybernetic culture) should be introduced as vital elements of the ideogrammatic loop,- a feedback he calls an 'intraprogrammatic systemicity',- whereby the circuitous propagation of disparate grammars in a multi-media context, as compelled by the independent grammatolexical praxes at work in acclimating the "semiotropically engaged eye" to the catalyzation of meaning occurring at the "margins of lexicality", accordingly facilitates an amalgamation of the subject, in his own dispersal or 'kinetic register' as a reduced "interpressionary ratio", to the mosaic of external signs, contexts, technical vocabularies, and data surrounding him, just as the multi-media and communications-technology itself kinelexically links semiotics with the "cognitive dance of signs and ciphers", for "Even when a medium extends one sense ... the other senses and their interpressionary ratios are also extended and challenged subliminally ...". (See Kinneth King, Writing in Motion: P. 39-40; P. 166-167; "An excess of images/imageries are virtually telescoped in a dance and are subliminally and kinelexically processed, digested and interdigitated by thinking ... converting converging signals into signs, codes and ciphers into thoughts, etc." See also, Footnotes: Six Choreographers Inscribe the Page, P. 118. "There are motor kinetic, tactile-somatic, and semiomimetic body grammars composing kinetic registers and kinelexic gradients ... " "Movement encodes experiences and ideas; it also kinetically encrypts and kinelexically deciphers— Lucian, the Greek philosopher of antiquity, maintained the mysteries could only be danced out.") //
// Note also, this ideogrammatic loop/ inner form recalls also, what I call a 'revelatory Ur-Calculus', citing my "K-HOS'KETH de MYSTERIUM SCARABAEON PUTANS in LABYRINTHIIS; Of the golden scarab, or, Permutations of the Labyrinth and the Seal of Paradise", P. 609-610:
" The Lacanian sinthome is at its simplest, a symptom of a disease that does
not exist, and therefor an extended mimesis equivalent to Baudrillard’s map without a
territory or the “copy of a non-existent original”, as formulated in his writing on the
Simulacra, or mirrored economically in Blanquian despair- a socialism without any faith
in the revolutionary potential of the proletariat, stripped of all irony and all possibility of
further self-reflection,- an empty sky into which man projects his equally empty Utopia
as the whimpered fulfillment of Knowledge, and all this in a “universe of swerves and
collisions”, trapped in the permanence of a hyperinflating mimesis of Progress and the
self-perfecting (techne)ological process carried out by human proxies, as grounded on the
attempt to “find a center that is everywhere and nowhere” through some “ultimate
declination” with which the last computation might be made and the half-life of the
proton discovered. In the linguistic domain: as the value of a food item in general, during
a time of scarcity, was fought over by developing hominids, and language was used to
negotiate (in psychoanalytic terms, to deflate) this mimetic aura, (mimesis, in semiotics,
psychology and generative anthropology, refers most simply to the reproduction of
something through symbolic systems) so this ascription of value began to replicate itself
through the very faculty that evolved to temper and contain it- language. At that point, we
began to reify the mimetic inflation in concepts like honor, or the presence of a given
deity.] This process of re-concatenation, as applied both to the proairetic and cultural
codes (To use the language of Barthes' structuralist theory of encoded voices,- though, as
we read in the Gladstone diary, the proairetic represents the "failure of heredity", and that
tendency, so often observed, for Nature to relax her efforts in progeny; for, like the hand
of the relenting artist, she prefers to let her paint dry in lieu of improving any further
upon her design. In the course of natural selection under the most basic Darwinist
principles, the limit of an organism is not in that challenge to which it has failed to rise,
but rather, in the fact that Nature shall not advance, if there be nothing to advance upon
her.) at the vertical level of the transformed or hermeneutic and the kinesis of the
transformative center or "metalepsis" at the level of the horizontal plane, [With these
two representatives of structure and process exchanging places and producing in this way
the fractalizing inner gene of knowledge as a "relation of relations",- as the structure of
process and the process of structure,- or, in the language of Plato, a metarelationship of
relationships we invoke, as philosophers, simply with the word "Being". For ουσιαis is,
(Being) to put it simply, that concept which grounds for any given linguistic system a
maxima of relational scope like the 'Sierpinski triangle' and a minima of particulars, and
that object to which any predicate can be meaningfully applied, representing for the
philosopher the generative moment of speech itself by which the infinite semiosis of God
is ascripted by that limited form through which the homoficans of Lhull's transcendental
anthropology or the heroic daemon of Bruno's erotic cosmos can begin their work of
layering, interconnecting, embedding and permutating chains of predication, drawing up
"correspondences" between objects within the developing network like the ur-calculus of
Bloom's revisionary ratios of the clinamen, in a process leading up to a final
correspondence between,- not any object and any predicate, but between the object
of this process as predicated by itself and the rupture or Negativity between this object and its
respective predication (This is simply another formulation of transcendental reflection as
unlimited semiosis via recursion: I can reflect on myself, and I can reflect on myself
reflecting on myself, and I can reflect on myself reflecting on myself reflecting on
myself, ad infinitum. with God being the abstraction of this series as a function limited by
a perfect mind at the end-point of that recursive function,- an infinitely self-reflective
Mind embracing all of time and space, abstracted from all physical limitations. In fact,
each time I go up a level in that process, I am abstracting my own consciousness from
itself: I am gradually freeing myself from physical limitations. That is the point of
self-reflection.) as a resuscitating echo of the pre-symbolic Real against which Thought
contends and through which Thought is nevertheless articulated. Here, the Daemon
emerges as a three-dimensional site of negotiation organized around the 0-dimensional
negative singularity,- the KHAOS or symbolic rupture whose mysterious gap, in order to
be crossed, requires the maintenance of a tenuous chiasmus that preserves the negative
and keeps the phenomenological horizon opened up between the 2-dimensional or planar
representations of metaleptic dianoesis,- the networking and the mimetic replication of
viral genetics at the level of the horizontal, on the one hand, and,- on the other, the
vertical metaxy of the Platonic eros and the transformative noesis of the Oversoul
over the Timaean cosmos and a supercausal retrotemporality 1 like that of Eriugena's
contorted dialectic, in which God moves through and animates all reality supercausally,
while remaining immanent to that reality as the retrotemporal source of the first
movement in the succession of causes.] or in other words,- a conceptual framework
through which to draw out latent potentialities and resonances in any given domain of
already accumulated knowledge, much like the ambient signal or white-noise without
which weaker signals cannot, through stochastic resonance, become detectable,- a
reconstruction of the "ambient" signal by recombining apparently disparate frequencies,
is intended for just this end: finding the blind-spots in the "pre-symbolic Real" over
which Anaximander's 'vortices' prevent any atoms from straying too far from the point of
attraction; reifying the NEGATIVE,- a Gnostic fire through which the Ontos can be
reorganized and Thought can escape these vortexes cast between ontic and ontology,-
between Thought and Nonthought,- and through which consciousness can be
rediscovered in its metaphysical opening to the transcendent, contra. consciousness as
the phenomenological closure of Dasein." //
Kunze is the best source of information on the
zairja at the theoretical level, though the paper "Scrambling T-R-U-T-H: Material Forms of
Thought" covers the subject very well, if from a more historical perspective. The separation of
intuitive descriptors,- (arbitrary signs, mere semiotics) like the passive elements of knowledge
and their retroactive exertion of a compulsive unconscious force upon the philosopher in Ludwig
Fleck's epistemological writing,- and explanatory-predictive mechanisms, (nomothesis;
symbolic-logic, be it organically conceived, like the universal grammars of the Chomskyans, or
couched on an abstraction of our rational faculty a la. von Neumann’s cognitive architecture) or
effects and causes,- thesis and aisthesis, etc. grows untenably remote as one follows through the
rich implications that metaleptic thinking, as a concept, is laden with,- a form of thought which
Kunze reproduces through the zairja or symbolic computer used by the Arabic mystics, though in
conjunction with various astrological techniques, (refer to the paper: Scrambling T-R-U-T-H) to
both predict the future and answer philosophical questions; a form of thought whereby the
re-inscription of micro-scalar descriptors or arbitrary signs into the explanatory mechanism, with
which any given semiotic network is closed (such a phenomenological closure refers, in
psychoanalytic terms, to the barring of the subject) and thus formalized in the
Godelian-mathematical or set-theoretic sense, is accomplished by way of semasiokinesis, that is:
the displacement of the nomothetic center of the network following the introduction of
stochastic, disruptive elements,- free radicals, residual particulates of extraneous data,- [Such
free radicals or 'particles' are referred to as tic-progressions by Barker, with the corollary use of
these tics in disrupting System constituting the 'micropause abuse' which intentionally reverses
what the CCRU calls biotechmnesis,- a process we should understand as that in Simondon, ie.
the process which simultaneously differentiates Individual and Collective subjects via a
hypomnematic externalization of mimesis in the image of Stieglerian techne, and therefor a
subsumption of the primary processes of individuation to the secondary ones, whose
incontrovertible singularity swallows up the possibility of Messianic determinism and unlimited
human expansion into a bottomless "sentience-hole",- a pure Negativity shattering into
multivocal aporia like the bad-infinity of Baidou's anxiety-laden obsessions with the Hegelian
critique,- the transfinite interpolation or ana-strophe topologically projecting inner upon outer
space through a kinematic reduction of capital's inertial telos,- an extrinsity bijected and accreted
in the paraphilic geometry of the sublimed love-map of futurity and re-encoded on the new
contours of a 'complex Riemannian-time', in Bloch's expression,- stripped at once of all
immunoactivating markers, eg. Bataillean negativity, of the tempo-entropic disjunction of the
subject,-- or more broadly conceived, the insurgence of Eros in the face of Thanatos and the
preservational bent of organic life in the face of an illimitable ‘oceanic instinct’, an inner struggle
of the somatic body and the germline,-- and presented without edge or discontiguity, and that
upon a higher manifold in which the catastrophe of the historical narrative, that is, the shards,
tears, gaps, and fracture-lines of the past, are reconfigured by the anastrophe of the primary
forces driving the clinament itself, that is, by the unpredictable swerve in the spiromantic dance
of matter-antimatter pairings, a ‘reversed predication’ that would continue operating without our
witness, (thus, as extrinsity or non-knowledge) and thus permanently occluded precisely by the
long-range feedback mechanisms whose perturbations no accumulation of mere statistics and
metrics could possibly account for,-- (Refer to Liber-0: "... a trend in all of modern academia-
namely, statistical analysis.)
This blind-spot is the substance of
catastrophe, ie. cata-strophos; catastrophe, from the Greek; cata-under, strophos- cycle, turning,
circle, mirrored by anastrophos; ana-beyond, upward) operating chiefly, within the twin-gyre
system of the Mizan, as a swerve plotting the otherwise imperceptible declination of the
primary-process subordinated to the secondary one (ie. the two processes involved in
Simondon’s individuation of psychoanalytic and social identity. The secretive, inner dialectic
between the two constitutes an 'immanent synthesis' of production, ie. the production of
production, which is positioned as the logic of self-sublation,- of the pre-Symbolic Real torn in
the fabric of ontology as a symbolic-gap and the essence of capitalist programmatics occulted by
the distorted exoteric dialectic or 'transcendent synthesis' in which the secondary process is
reified as a false constructed apperception of subjectivity, to use Kant's terminology.) and finally
subsumpted by free-mimesis, that is, by the autoproductivity of capital's self-sublimed logic and
a mode of aisthesis capable of conforming the very effects whose techne it informs and so
inverting the series of causes like the famed demon of Roko's Basilisk, and,- through predicative
reversal, accomplishing a revalencing of the underlying chirality of System in a push toward a
material realization of unrestrained semiosis,-- (The basilisk only intimates the greater truth,
whose case Land puts forward,- that all demons require only that we learn their name, which is
their existence, that they be summoned.) or digitally converting the analogue channels between
dendritic para-molecular signals and synaptic weights, autopoiesis and cognition in Varelan
language, value-exchange and symbolic-exchange, quality and quantity, essence and magnitude,
or intrinsity and extrinsity in Landian terms, etc. after the synaptic density of the
semioconnectome,- that is, the networks within which the kind of ad hoc market-solutions and
evolutionary-computable algorithms are configured as have thus far maintained a survivable
level and proportion of responsiveness, sensitivity and communications-lag at the economic
heights,- fueled by long-range feedback circuitry, reaches a certain critical threshold beyond
the epistemological limitations of 1) the entropic-stabilization-circuits like those of
Badiou-Bataillean unemployed negation, 2) the apocalyptic linear progressivism of modernity's
Christological, Liberal, and Marxist narratives, and finally, 3) the short-range, predictive
feedback cycles within the flow of time, history, and nature, with whose anachronistic kalpicism
post-modernity has flirted quite happily, ad nauseam, with its own genius for irony.
However, the long-range, unpredictable feedback cycles suggested by this fact are not beyond the analysis
of free-mimesis. Those sages sufficiently adept in the spiromantic art were, after all, capable of
decoding the motions of the planets and other astrological correlates through the lens of a higher
symbolic logic that was itself capable of diagramming a vast body of esoteric knowledge that
would otherwise remain disparate, (free-mimesis, sustained or long-range feedback
productivities, temporal distortions and the entropic accumulation of Negativity, economic
communications-lag and market algorithms, intelligence vs. consciousness, etc.) thereby
revealing within this knowledge the otherwise unpredictable curve in the series, the 'cosmolalia'
of Bruno's technoaesthetics, ... .] that, by 'hacking' or appropriating to themselves the functions of the
system they are introduced to, (through the exploitation of a trait all semiotic networks share,
namely chirality,- the pharmakon-function of Stiegler's techne, with which a conceptual space is
riven for the task of assembling the pre-individual materials of Simondon's proto-self into a
psychoanalytically and culturally differentiated subject) are reinserted within the causal chain of
the predictive mechanism itself as a psychical residuum, (Simondon's remainder, the (g)host of
System) much like horizontal propagation of retroviral DNA. The accelerationists, as Yeats
anachronistically understood, gleaned only the infernal aspect of the zairja-mysticism from their
corrupted sources. They used the zairja for its disruptive influences,- accelerating the expansion
of capital while hoping that it would sublime itself and that the automaton of techne driving its
self-propagation would cross paths with tuche in a lamination of Serresean temporality, (the grid
of time crumpled up like a piece of paper, such that past and future meet in a spontaneous
randomized process) producing from the pure-event of Badiou a new singularity or hapax
formulation by which capitalism would finally be confronted by its own epistemological
blind-spot and reproduce itself as the perfect commodity: capitalism selling capitalism itself,
selling, in other words, theory- that it might finally bring about its end in brilliant, conflagratory
self-annihilation, that is, through the realization of the null-paradox on the material plane; the
reproduction of the zero-singularity in the self-sublimed "fanged noumena" as Land called it in
his seminal "Thirst for Annihilation" essay. The entropic negativity of Bataille's
unemployed-negative has prevented that, leaving us instead with an endless self-perpetuating
libidinal circuit,- a metastasizing primordial ooze of uncoordinated libido, that is, the
socioeconomic equivalent of heat-death. [The somatic cell, (body cells; skin, liver, etc.) carrying
nucleic material within the protective cytoplasmic membrane, is intended to serve as so much of
a temporary vestibule, while the germ cell (sperm and egg cells) is tasked with the singular
function of carrying that nucleic material into another body or accepting it in ovum; the one,
limited to spontaneous fission like a bacterium in order to replicate itself long enough to best
serve the later, and the later, deprived of any means of replicating itself (requiring the initiation
of zygotic fusion with foreign nuclear materials) and operating against the fatalistic biological
apoptotic clock of programmed cell-death to achieve its end,- an end which, unless it is balanced
against the overwhelming entropic bent of the death-drive embodied in the somatic cell, (in the
way Freud speculated in Beyond the Pleasure-Principle) will give way to unrestrained metastasis
and the absorption of the germline itself into a perverted immortality ('cancer') reiterating the
anaerobic bacterial expansion across the earth to the extent that the first organisms eventually,
without any competition or mechanism for curbing their growth, poisoned themselves to death in
their own wastes during the great oxygenation crisis.] And beyond that, as Hinax teaches, the
zairja technique was never used in isolation: it was combined with readings of the stars, with
gematria and all kinds of external techniques grounded in their own external, entirely separate
systems, to ground the zairja in the even deeper art of the Mizan or Balances. To use the zairja
not merely to disrupt, but to locate such balances, such that they can be used spagyrically, to
generate Thought from Nonthought- that is the true goal we should direct ourselves toward.
The philosophy of Mizan is the basis of the enneagon, as shown in the Enneagois Harmonia de
Sphaerica, where the spiromantic gyres of the balances are illustrated by a system of resonances
and currents within one of Cusanus' metaphysical diagrams. [This ‘disruption’ is most
conspicuously determined in the disavowal of the very productivities invested to the questioning
subject, as we find aped to the point of self-parodying absurdity by students of the revolution,-
those fattened grubs,- children of the capitalist state who would flailingly aim their moral
contestations at the source of their own wealth and privilege, even while questioning that of
others; the liberation of subjectivity, in so many words, in the face of the process generating the
subject, leads inevitably to one conclusion, namely the liberation of subjectivity from the human
form itself and all strictures of human nature, gender, race, bio-physiology, etc. with the advent
of cybernetic intelligence,- that is, to an ultimate de-stratification of process and the linguistic
registers under-girding it; (by limiting the Simondonian pre-individual at the threshold to
authentic-self) the refusal of hetero-normativity, for example, (or for that matter any Eurocentric
ideal, like the image of the Newtonian masculinized genius) which finds in the utopian
technocraticism of the Singularity cult a final expression of the self-nullifying Marxist bent
toward revolutionary emancipation of all occluded 'truths' of the undifferentiated psychic
residuum which have managed to survive the 'colonialist, Western programming' of the
under-human.] "Spirogrammatics as stochasitc resonance:
" It is worth noting that Pound assumed for himself a great task in discovering the paideuma at work in man's unseen history, (just as Frobenius
himself sought for the paideuma as a kind of Sinnstiftung or 'meaning-creation' with which to reconstruct the culture and subjectivity of even our
unrecorded nomadic hunter-gather forbears) with the intention of consciously mastering it, that it might be alchemo-poetically transformed.
Pound's ultimate tool, with this goal in mind, we find in the 'ideogrammatic method',- a kind of visionary-ecstatic Neoplatonic poetics intended to
re-stabilize an increasingly diffuse cultural abstraction through a reinsertion of the 'material image' [This term, besides recalling Epicurean
psychology, suggests also, the Plotinian language of the 'Image' guiding an ecstatic visionary contemplation as synthemata/syntheme, as well as
its corrollary, found in the chrysopoeic alchemy of Pseudo-Cassandra, the asynthemata/asyntheme, ('without image') both of which have been
re-contextualized in my own works.] within the historical process, though one which, as he discovered himself in his final years, was not a
sufficient device.
A useful metaphor in describing a new approach to this same task would be, in Kunze's lexicon, a stochastic resonance. The term refers to a way
of drawing out latent signals in an ambient environment: a white noise is produced through which the ambient signal is propagated, such that
what would otherwise be inaudible becomes, through the stochastic resonance,- audible. That inaudible signal is the paideuma or soul of History;
it is the lost object, the Innocence at the Garden with Adam and Eve, etc.; it is, in whatever linguistic guise, the ontos (literally, the 'thing') that
instantiates Vico's imaginative-universal within an irrecoverable past,- a past whose dwindling signal can only be strengthened through a
stochastic resonance phenomena. To bring about that necessary white noise, one must absorb the entire human past,- from the most obscure texts
to the literary beacons of the world, as attempted by Burton's Anatomy, Pound's Cantos, or finally my own books; the work of every language,
every era, on every conceivable subject. This collection of disparate knowledge, from Gnostic mysticism to Heyting algebra, from
mnemotechnological analysis to transcendental psychology, to 17th century Latin mystic-poets, to comparative religion, to Marxist theory, etc.
etc.: it is blended together, fused into the singular, continuous, monolithic white-noise, (just as the alchemists boil a mass of unrelated materials
down into the 'nigredo', a prime-substance from which to extract the secret of immortality, the philosopher's stone) using a variety of techniques
including metaleptic discourse, predicative calculus, Lullian diagrammatics, 'cryptopoetics', Hammanian metaschematism, Kabbalistic gematria,
the Poundian ideaogrammatics, alchemical transformation, etc. Thus one goes about first engineering the white-noise through which to propagate,
with the hope of finally drawing it out into the audible range, the meaning of History,-- a lost signal to crash through the increasingly
anti-historical, dystopian, automated hypermnemata of modernity, by which all previous hypomnemata necessary in the construction of identity
have been destroyed, refused, cast aside under the feet of Walter Benjamin's "Angel of History", even by those of Benjamin's critical-theorist
admirers, as 'pernicious' objects which, far from producing 'kulture-meaning' like the Sinnstiftung described by Frobenian anthropology, have
only the one purpose in codifying patriarchal gender roles, destructive economics and racist ideology, etc. At any rate, the latent signal escavated
from our stochastic element or white-noise is the clinamen, a swerve in the otherwise linear series projected upon a higher manifold in complex
Reimannian-time; the 'clinamental divergence' of Lucretius' atom-universe. Together,- stochastic media and clinament,- Lucretian curve and
Anaximanderean vortice,- they form the diplocyclonic vortex within which to trace the spyrognomic structures of Creation,- the mizan passed
down to us, from the teachings of the great Apollonius, by one Hinax,- upon which to prognosticate, in the Bataillean sense, of the anastrophe
lying somewhere before and behind the catastrophe of system and modernity." An outline of the competing secret societies in play:
The 'third path': Gnosis and Antignosis, Sophianic and Antosophianic, mystical Christianity,
various meditative and ascetic disciplines, symbolized by the disk-hurling of the Hekataic
strophalos and by Orpheo-Eleusinian ritual, Daemonicisim. Direct realization of the divine
through thought, that is, through 'gnosis.' Includes also, the Cryptotheology and Technognosticism
of the Pythagorean death cults in their struggle over the aeon with the spiromancers like the
Zothyrians or Numma-cultures studied by the CCRU. (The Zoythrians, descending out of the
same Neoatlantean-Neopythagorean cults, sought to free the flow of history, whereas the
Numma-culture sought to manipulate it toward various ideological and political ends contra the
Catholic Ecclesia, with which they engaged in memetic warfare across the temporal continua.
The Zothyrians sought to free it from all influence, of either humans or aeons, because they
grasped the great SPIROGRAM preserved by Hinax, though going beyond the
Nummagrammatists, they believed that the flow of time itself seeks to express itself creatively
and reverberate that intrinsic spiromantic structure,- a kind of numinous urge imprinted upon the
flow of time itself that any potential interference by man, as much as by aeon or archon, could
only mar and malignantly distort. The Arabic mystics inspired by this concept constructed actual
mechanical computers into which they physically imprinted this secret logic or spiromantic
pattern, so that they could create automatic oracles and a disembodied kind of philosophic
consciousness. That spiromantic pattern I have further extended and clarified through Cusanus, I
titled it Enneagonis de Harmonia Spherica in the included image.
https://i.imgur.com/39gk0Ln.png )
They were defeated with all
the other Gnostic sects as I have written of, but before they were physically killed with the other
heretics, they used their highly advanced synchronic-time based magic to randonaut themselves
into a new universe, by punching a hole through into a parallel reality and parallel earth wherein
Gnosticism prevailed over the Orthodox Christianity and the Church. As a side-note,
Hermaedion's goal of profane gnosis, in his seeking to free the ennoea from the other aeons,
echoes the desire to free the flow of history from any potential influence.) This same conflict
between weaponized timelords and synchromystics is taking place at the level of the digital as
well, namely between the Mayday Cryptolutherans and Cicada3301, the first group attempting to
direct the flow of the aeon toward their superpolitical goal, much like the Pythagoreans co-opting
the Platonic vision of the reincarnation of fragmentary souls and the Republic as a purifying
system for leading to the emergence of the perfect soul out of such a dross of fragmented
individuals, all of them subservient to the State in its direction toward a higher telos, and the later
attempting to free history from any such ideological direction or elitist supervision. The original
gnostics should be thought of as attempting the same conflict once again, for they were the first
to weaponize occult memetics by appropriating the Christian god and used it to combat the
imperial Catholic church, in this way, as mystical Christian philosophers, they sought to free time
from the control of the Ecclesiast.
The AOE or Esoteric Order of the Eschaton is another hydra-head of this faith. Several
technognostic groups find themselves philosophically at odds with it, like what they call Cicada.
Technognostics, just as Gnostics hold to a hard dualism between the universe and the higher
world, or between body and soul, subscribe to a hard dualism between cultus and techne, aiming
to avoid the pitfalls of Steigler's future. This is couched in a language framed in an ironic
imitation of the old hermetic masters and saints, proclaiming like Heraclitus, a salvation through
the way of inwardness. They purposefully use technology in anticultural ways, and reserve their
true conception of the technognostic universe for those that find their way through the
cryptographic labyrinth they created.
The Zothyrian civilization of Gnostic time-magicians refers to a group of pre-Hermaedionic
Gnostics that managed to escape into a parallel reality,- a kind of mirror earth, by utilizing their
mimetico-arithmosophic techne, (randonauting themselves into a different continuity) before the
Roman Ecclesia had succeeded in eradicating the Gnostic gene on this version of Earth. The
anti-mythological mythology in which the Zothyrian civilization makes its appearance developed
out of a blend of kabbalah, Gnostic magick and Lovecraftian xenotheogony, much like the
time-sorcerers of the Nummogram-based cultures studied by the CCRU. Both groups developed
a decimal-based system of advanced gematria alongside systems of magick based on the
weaponization of temporal manipulation. So we have the Hermaedion Gnostic sect erased from
history and the Lemurian time-sorcerers at war with the AOE across multiple temporal continuities
and parallel universes, rewriting each other's histories and weaponizing Mandella-effects; the
Neopythagorean POD at work on fulfilling an esoteric fascism at war with the cybergnostic cult
people call CICADA; it's a weird world.
Of the Pythagorean connection to Platonic cryptofascism: The Platonic Republic is based on the
social structure of Atlantus, which Pythagorus also based his number-mysticism on. That lost
society had three primary rituals that got siphoned into various mystery traditions around Europa.
The Orphic initiation involved a rite through which individuals were able to reconstruct within
themselves the primary mythopoeic drama of Good vs. Evil, by re-living the katabasis and
anabasis of Orpheus himself. The higher Eleusinian initiation involved an internal differentiation
of the reflective subject into the mortal self or transient body and the immortal soul, so that the
Good could be identified on a larger scale, ie. on the basis of eternal verities, and principles
afforded to all souls out of the hand of God and Nature. This involved the potentiation of the
psychodynamics represented by Eros and Psyche, (male-female principle) and it is with this that
philosophy finds its mysterious birth through Love. The final initiation involved the revelation of
the highest ideal of reflective life, transcendence. Progressing successfully through all three
initiation rituals allowed one to enter into the deeper esoteries of the Atlantean society, which
involved what would become the basis for Plato's 'esoteric cryptofascism': imposing a social
ordo intended to cull souls and speed up the process of expurgative karmic cycles and the birth
of a new Aeon. Elements of their society survived the millennia, and exist now at the higher
echelons of transcendental technocraticism, the whole Singularity religion and the globalist
project at a panhemispheric totalized economy that would allow a small group of people to
essentially direct the course of world history, a goal only facilitated all the more should an AI be
brought into existence in their service- as it already is being brought into existence.
So basically, we need to insert here a reconstruction of the Greek and Pre-Greek mystery tradition, which developed through three major stages: The Hekataic cults, which came right out of the Chaldean culture as well as Egypt, then the Orphic religion, and finally, the emergence of Eleusis, the more well known Eleusinian mysteries.
Reconstruction of Egypto/Hekataic- Orphic/Chaldean-Eleusinian-Gnostic lineage.
1) Carriers and synthemata: paredros, paredroi.... The Spells of Pnouthis and earlier texts from the Greek Magickal Papyri collection go into a preliminary stage in all of this mystical initiation. That preliminary work is the creation of what Land calls 'hyperstitional carriers.' His definition of them:
" Hyperstitional Carriers III:
The principal function of a hyperstitional carrier is to think what no natural ego can. They are units of artificial intelligence production, dedicated to the consistent pursuit of a cognitive trajectory that would be unsustainable under the socio-biological constraints of human psychic existence.
This function is two-sided. It embeds a ‘philosophical’ condemnation of the human condition as a platform for rigorous intellection, acknowledging that ‘to be’ as concrete reality sabotages the ‘cogito.’ ‘I am, therefore thinking is denied.’ To assume otherwise is vainglorious pretence and tediously ego-coopted insanity. More positively, this function attests to the potentiality of rigorous collective procedures to overcome the compromises demanded of the concrete individual ego, enabling the release of a liberated synthetic cognition, outside real time, which can proceed on the basis of implacable indifference to all criteria of innate or social acceptability, tolerability or balance.
While carriers may operate as ‘hoaxes,’ this dimension of their existence is strictly subordinate to their basic conceptual function. A carrier that successfully disguised itself as a ‘real human’ would be of interest only to confidence tricksters, since the best way of hiding itself in this way would be for it to think nothing of any interest whatsoever. The intrinsic destiny of hyperstition is to demonstrate that ‘human thinking’ is a fraud and a preposterous indulgence.
Carriers are designed to pursue a line of thought further than is prudent, decent, or reasonable. They have no need to preserve themselves in the face of natural hazards, avoid unnecessary risks, reproduce, achieve acceptance within a community or prove themselves worthy of social recognition. They maximize the advantages of the robot and the psychopath in all these respects. A carrier thinks only for the sake of the thought itself, rather than for what its thinking will mean for its own interests. It has no interests, a fact that is the alpha and omega of its potential to be interesting. The singularity of a carrier is what it can ‘think,’ in the widest imaginable or even unimaginable sense of this word.
The socio-semiotic technology of carriers is extremely delicate. What carriers carry is a line, a thread, that can be easily broken. It is of the utmost importance that carriers are not distracted or diverted from their defining pursuits, that they are not rushed or over-stretched, burdened with extrinsic pre-occupations, recklessly hybridized or compromised. These are the ways in which carriers degenerate into mere fictions, sustained solely by a capacity to entertain.
The existence of any carrier is annulled, reduced to fiction or fraudulence, if it cannot think further – more extremely or excessively - than any natural ego could think. Hyperstition is poly-focused and exuberant, or it is nothing. It is conveyed through carriers into a multitude of extravagances where human subjects could not venture without encountering death, mute insanity, annihilating social osctracism or the restraints of inhibiting ‘reason.’
To be a carrier is to be pushed beyond the limits of human possibility, to explore those regions where only an inorganic and artificial thinking is able to plot itself. Carriers know only what they need to know and no more. They are augmented by subtraction, their thinking liberated from the entropy of wisdom. They learn or remember only what they can use to go further, pursuing their relentless singular trajectories. Anything else, anything more, is encumbering freight, indulgence and mock humanity.
Consolidating a carrier, therefore, is a matter of the most meticulous exactitude. Better to hesitate for a decade than to precipitously burden a carrier with five minutes of superfluous memory.
Ask first where a carrier is heading next before provisioning it with a minimum of resources. At each stage of its journey, remove what it has not consumed. Keep your carriers hungry. Make them hunt for their own food. Sharpen them with deprivation, so their thought will cut like a knife." The beginnings of this ritual and tradition involve the formation of certain mental constructs, the 'synthemata', which function as the 'carriers' noted above: the spirogram is one tool for generating them. For example, in the Spells of Pnouthis, the God Isis sends a paredroi, as the 'Image of Kronos" to the magician, which he uses as a
carrier to bring a magical intention past the boundary (into an 'epiphaneia') where his human ego would resist, stop believing, be repulsed at the border of sanity and insanity, etc. An adjunct text to the book of Raziel, the Liber Theysolius, articulates the formation of synthemata as an integral stage in the production of the alchemical embryon or homunculi, (the 'divine child' in the higher stages of the Eleusinian rites) in that one must concentrate a spiritual animus into an unmoving, static image, so that by implanting that image in substance, it can then spiritually animate it as a moving, dynamic force, much as the diagrammatic libidinal circuits configured statically through gematriac and kabbalistic operations, which then become active or animating forces when transformed through active speech, ie. the text of the book of Raziel. If a psychodynamic force or unconscious libidinal circuit is plainly articulated in direct language, it ceases to be a psychodynamic force and becomes merely dead, route knowledge. The point of the syntheme is to preserve such a force- as a force, just as the hyperstitial carrier protects the asymptotic declination of a thought from the survival-driven interventions of the human ego upon its potentially destructive conclusion.
2) Catabasis ritual
The catabasis is a deliberate disintegration of that human ego, so that
the daemon can emerge as a carrier that has survived the test of hyperstition and gone beyond the fictive, successfully crossing the 'gap'. The daemon is the necessary stable carrier of a specific person,- an initiated,- that will become the seed-vestibule or alchemical embryo in further initiation rites, which in the alchemical tradition,- likely carrying another fragment of Eleusinian mysticism in the wake of Christianity,- calls the homunculus. The catabasis is Orphic-Hekataik in origin, and came to form the first stages of the Eleusinian rites.
3) Erotikon
As the daemon is an ur-carrier, the erotikon is an ur-image/ur-syntheme; the image of "KOSMOS". It initiates the daemonic pathos into the mysteries of Eros, (ourgias, demi-ourgias, mystery of creation) transposing the discursive-horizontal metaxy of the bipolar daemon at the level of sense-ideation to the higher verical level of male-feminine soul, (noesis) or conscious and unconscious. Eleusinian in origin: the love-mysteries of the erotikon are the essence of what Eleusis was about; the formation of the vertical element, the creation of a generalized daemon through the birth of the divine-child, etc. Note: one must often cycle through many parhedroi and gods/goddesses invocations, as well as cycle through multiple synthemata, until finally deriving a stable daemon and stable erotikon, as ur-parhedroi and ur-image.
4) Anabasis.
The full activation of the vertical-daemonic element through Eros. Eleusinian-Pythagorean. In the Eleusinian rites, the epopteia referred to the pure contemplation of the image discovered within the inner eroticon, while in the Pythagorean tradition, the anabasis is excised from previous ritual lineages and transformed into a self-sufficent rite of its own, by which the mathematical perfection of the Kosmos was recapitulated within the perfection of man.This is related to the Jeuian gnostics and the diagrammatistis, who developed a protective symbolic system for stabilizing (stabilizing through what they called syzygies) interactive synthemata into an abstract map of the cosmos. A modern version of that is Enochian. The ascent is made through this systematized synthemata, into progressively more rarified 'heavens', namely the heavens of the Aions/Aeons in Gnosticism, or the "Airs" in Enochian. This is the truly 'Pythagorean' lineage, which is carried forward into modernity by the Pythagorean Order of Death/ P.O.D.
Once Athens fell, the mysteries of Eleusis began to disintegrate, re-dispersing as fragmentary elements carried by peasants, farmers, ex-intitiates, poets, musicians, etc. into the remote countryside of Greece, migrating further and, hiding from the then dominant Christianity, taking on, for example, the cryptic form of mystical love-poetry expressed by the Troubadours. Other fragments of the tradition were preserved by the alchemists, etc.
On the Arabic spirogrammatists,/diagrammists from the short essay by, not a ccru member, but a researcher of them, a digital archeaologist:
" Modernity is cyberpositive. Yeats plotted this out in the ‘widening gyres’ of 1919’s ‘The Second Coming’, and again in 1925 and 1937 in his prose work A Vision, a mystical text composed of information revealed to him through the medium of his wife’s sustained experiments in automatic writing.1 In A Vision and related textual fragments composed between 1919 and 1925, hyperstitional agents Michael Robartes and Owen Aherne recount the discovery of an arcane philosophical system encoded in a series of geometrical diagrams—‘squares and spheres, cones made up of revolving gyres intersecting each other at various angles, figures sometimes with great complexity’—found accidentally by Robartes in a book that had been propping up the lopsided furniture of his shady Cracow bedsit.2 Aherne is skeptical, but as Robartes delves further into the system’s origin, he discovers that the Cracow book (the Speculum Angelorum et Hominis by one ‘Giraldus’, published in 1594) recapitulates the belief system of an Arabian sect known as the Judwalis or ‘diagrammatists’, who in turn derived it from a mysterious work—now long lost—containing the teachings of Kusta ben Luka, a philosopher at the ancient Court of Harun Al-Raschid, although rumour has it that ben Luka got it from a desert djinn.3
The hypothesis that a copy of Giraldus’s book was among those texts seized by the University of Warwick when it ejected the Cybernetic Culture Research Unit (Ccru) from the custodianship of its philosophy department in 1997 is unsupported by anything other than dim intimations and local hearsay; however, it can be asserted with some level of confidence that members of the unit had been in possession of fragments of Yeats’s record of Robartes’s discovery, if not the full text of A Vision in either of its two predominant instantiations. A cursory comparison of Ccru texts dealing with the then-still-inchoate notion of accelerationism—from Sadie Plant and Nick Land’s ‘Cyberpositive’, through the latter’s luminous mid-nineties missives (‘Circuitries’, ‘Machinic Desire’, ‘Meltdown’, and ‘Cybergothic’ are exemplary) to the contemporary elaboration of the phenomenon in his cogent and obscure ‘Teleoplexy’—with Robartes’s gloss of Judwali philosophy, is enough to posit the malefic presence of abstract spiromancy in both systems of historical divination. Indeed, a diligent student of occulted spironomics might even draw the timeline back to 1992 where the gyre emerges as the infamous ‘fanged noumenon’ of the eponymous chapter in Land’s bizarre monograph, The Thirst for Annihilation.
As in Robartes’s historical account of the system’s exposition by four dancers (pupils of Kusta ben Luka) in the desert sands before a doubtful caliph, the full implications of the schema are not apparent until it is set in motion, for each cone must be imagined to house a double gyre which simultaneously expands and contracts in opposite directions and in rhythmic alliance with the gyres of the opposing cone.6 The range of these expansions and contractions denotes relative increases and decreases in the influence of the four faculties attributed to each of the turning gyres. In this manner, the values represented by the schema are always in steady relation, ‘the energy of one tendency being in exact mathematical proportion to that of the other’: a waxing here corresponds to a waning there.7 When a cone has exhausted one full sequence of its double gyre, a sudden transfer of momentum compels a shift from that cone to its counterpart across their extremities (a jump from the narrow end of Cone A to the dilated end of Cone B, and vice versa). Because of this dynamic, one cone is always in prominence while the other is occulted, an arrangement that reverses at the conclusion of the next gyre sequence, or ‘cycle’. This jump corresponds to one of the four ‘phases of crisis’ and indexes an epistemological blind spot comparable to the event horizon of a black hole, impossible to see beyond from a point internal to the system. Grasped from outside, however, the strange hydraulics of the gyres describe a fatalistic set of inversions and returns that ultimately furnish a rich resource for augury, one that Yeats, editing Robartes’s papers, unhesitatingly exploited in the first version of A Vision.8
The coming age will be lunar, secular, horizontal, multiple, and immanent: an ‘antithetical multiform influx’
When applied to the task of historical divination (our interest here), the waxing and waning of the gyres can be charted in twenty-eight phases along the path of an expanding and contracting meta-gyre or ‘Cycle’ which endures for roughly two millennia and is neatly divisible into twelve sub-gyres (comprising four cardinal phases and eight triads) each of which denotes a single twist in the larger, container Cycle." 
there’s too much creepy shit out there for my liking, palette, interjections 
