Schizopost. 6: The Transyuggothic Philosophy of Horror.

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Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Mon Apr 12, 2021 10:26 pm

We have successfully moved from midgame to endgame, and esoteric forces are now being inadvertently (and advertenly) manipulated by masses of people, mainly over the internet- invisibly. Entities no longer care if one believes in them or not- they function regardless now. "Meme magic", "chronosorcery", "chronodemons"; who and what are these entities? Where do they come from? What do they want?

Let's start at the beginning. The silent God of the Orphics, who they named PHANES; God before Creation, and his rationale in fracturing his (Is it 'his' silence or simply 'the' silence? Well we're in a twisted circle of Uranian time at this point, so that distinction doesn't really matter, as to the silence belonging to Phanes or simply 'being there'; one can here be their own mother, father, son, and daughter.) Silent Nothingness (a silent nothingness the Orphics called OURANOS) into Multiplicity. (A multiplicity they called the prohodos of nature, or more universally conceived, the PANDEMOS. Understand Ouranos as the Being of Non-Being and Pandemos as the Non-Being of Being, forming a four-fold preontological structure Mallarmean poetics calls the tetrapole and my own philosophy works out as the four epistemes; it's an anti-Hegelian, non-synthetic assemblage which dialectical logic cannot penetrate with its synthetic apperception of the transcendental human ego, such that metaphysics based in it, like my own metaphysics,- a metaphysics based in this four-fold structure,- is able to reconstruct xenopsychologies out of the spectral overlay of the Real. These xenopsychologies, existing outside the extensible range of the human ego across the fabric of the Symbolic, which must be appercepted by synthesis, are precisely the "beings", "demons", "entities" that this text will elaborate on. You need not believe in them, or not-believe in them. The question as to if they exist or not, is meaningless, for that is a question that can only trouble a finite, dwindling being like the 'human ego'; their domain, is oblivious to questions of that nature. Does Pabaxis exist? Does YLDBTH exist? Please. ) From one of my books, we take this beginning as our (our species') UR-MYTH:

" The entirety of man's UR-MYTH is about the quest, in the figure of man, gods, or the universe itself, to discover the secret of the IOA,
that is,- to accomplish the project toward self-transcendence; toward self-knowledge as the very essence of the theo-cosmic drama.
Ouranos, after incarnating its ennoea in the form of the Orphic god of light Phanes, required a "limitation" through which to reflect
upon and come to know itself. This limitation is the BYTHOS; it was required in collapsing the otherwise impermeable monon into a
plurality within which one individuated part could reflect on another individuated part and thus initiate the processes that would
eventually bring about the existence of consciousness. Yet, this led to a diffusive cognition that never rose to the level of
self-consciousness needed for achieving the IOA as the fulfillment of the divine effort at transcendence, as parts of this original
multiplicity, generated out of the residue of the BYTH, simply refused to cease existing after having come forth to enrich Phane's
perspective upon himself. They refused to die and, in this way, became the AEONS. These aeons wield the ennoea against its own
will, as imprinted in the original intent of the bythos, which is to simply aid Phanes in self-reflection. Phanes eventually re-incarnated
once more, utilizing a second limitation which human beings call Time, in order to destroy these new beings and create a dimension
within which to reorganize the multiplicity as a true consciousness, however this attempt, in merely producing the wheel of samsara,-
the eternally recurrent cycle of birth, desire, death and rebirth, also failed, leading not to the destruction of the aeons, but to simply the
second generation of aeons, who themselves participate in the cycle of reincarnation,- continuing to survive once again through their
male and female pairings within the syzygy. YLDBTH, like the other Aeons, refused to die, however Hermaedion believes that he did
so, not out of the same lack of comprehension as to the nature of the divine-plan that drove the other Aeons in their subversion of the
ennoea, nor due to the same selfishness that led some of the Aeons into the trap of creating our world and falling as Archons in a bid
to supplant the true God at the center of the Pantheon, but so that he could stay behind in the mortal world (that, depending on the
story, he conceived as his own artistic triumph in the face of the true God, that Sophia asked him to create or into which he was
condemned by the other Aeons for his treachery) and flatten the uroboric serpent of Samsara through which the other Aeons had
survived the protophany, accomplished their syzygy, and filled the pleroma or Treasury of Light with their numberless orders, in this
way becoming the great Blind-Dragon,-- the Antisophic Christ-Devil of Profane-Gnosis, who pledged himself to the fulfillment of
IOA through the proxy of humanity, insofar as we heed the example of the deliberate failure on his part embodied in our physical
world."

So, this story, our ur-myth, is precisely the story of consciousness itself:

Phanes dissolved his original outpouring of Multiplicity within the Bythos,- what the kabbalists know of as the void between the infinite shells formed by the first contraction of the tzimtzum. The Bythos fractured the Pleroma contained within Phanes into these 'shells' and occupied the space between them, which was an endless space, just as the shells were infinite in number. However, elements of this Multiplicity resisted dissolution, so that Phanes could not complete his return to Unity and bring into consciousness everything in him that was unconscious. That fact is symbolized by the precosmogonic aidion which, belonging to Phanes, Zeus (Zeus is a figure representing, in pre-Gnostic myth and cosmology, what Yaldabaoth, the demiurge and creator of our world, represents for the Gnostics and the cosmogony of the aeons.) had torn away and consumed in preparation for the act of creating the world. Thus the Godhead began to unfold in syzygies, and each of these rebellious entities was compelled to release its own ennoea to a brother or sister pairing, which would reanimate it in a progression of stabilization known as the perichoreia,- a kind of twisted uroboric time in which the great plan of creation was worked out before the actual creation of a world,- a Uranian time. But Uranian time passed into Saturnal time. (Note: Saturn, Zeus, and Yaldabaoth are all representations of the same demiurgic figure.) For the great Aeon Sophia refused to liberate her ennoea to a divine pairing within the syzygies, leaving behind a rupture in their order, an absence in which a 'shadow' of the Godhead was cast in a lower-dimensional space: the precipitation of 'matter'. But this mere shadow was not yet a world. The Bythos released a new emanation- an emanation, not from Phanes the true God, but from itself, recalling the Kabbalistic veil of Khosketh by which Malkut generates its own inner radiance in isolation from the other sephirot and God. This new emanation was secretly sent to destroy the rebellious entities reft from the first Multiplicity: that new emanation was the one later known as Yaldabaoth, the 'wind-weaven' God of Matter, omphaloplasmate; the 'protosarkos' or origin of all organic matter,- in protosarkos mutilatum et immutilata,- the 'black meteor' that fell into the seas, like the Gnostic angel burning as it fell from Heaven at the first morning of the world, fertilizing the biological soup from which we descend with its own ashes; titano-ophiomorph, the nigredo of the alchemists; omniform; the world burnt down into a prima materia from which the hermetic masters sought to extract the secret of immortality and elemental transmutation, et scarabaeon imputans; the scarab in phusica ovaeum. He was secreted in the following way: Sophia sought to deceive one of the other Aeons into aiding her in fashioning an actual world from the precipitated matter,- a world that might give rise to life and habitation. Yaldabaoth allowed her to believe she had deceived him into participating,- in taking up her ambition only so that he could insert into the plan of the mortal world something that could be used to work against her and the other aeons, (this being his 'anti-wisdom') that is, against those who, in following Yaldabaoth, sought to take up titles as Lords of the Earth after his model, ie. the archons, each of which took up some elemental role in the formation, structure, and maintenance of the physical universe, known to the ancients as the Planets, that is, the celestial spheres, with Saturn the furthest most from the Earth used to relate Yaldabaoth himself, and all beyond him constituting Transyuggothic beings not directly participant in mortality though related to it by orders of extensive hyperobjects * out of which reality is projected lower-dimensionally.
* From one of my books, on what exactly a hyperobject is: "A theory of theory,- a philosophy of philosophy,- a 'theory of everything', cannot formally exist, because Theory [Philosophy] cannot account for its own Negativity, that is, for its own negation, which would be 'pure negation'- that Negativity which cannot be accounted for through Theory or 'absorbed' by the strictures of System, in Bataille's formula,- or the 'secret of consciousness' as appercepted by the schema through transcendental synthesis, which Kant claimed existed only in the depths of the soul, rent fatally beyond the veil of the Dialectic. This is the nature of Bataillean violence: the fundamental scissure of Discourse. Thus when we point the dialectic against itself,- when we work out a dialectic of the dialectic,- as Kierkegaard ironically recapitulated the Hegelian philosophy, we achieve what Kierkegaard called the 'paradox' (what Plato called the 'aporia') as an engine of thought, while similarly, when we invert the dialectic, as Marx did, we initiate a process of de-construction by which all concepts are dissolved into elementary fragments of material-history and reduced to a singular quanta of Force a la. the Will to Power. As the Hegelian thought builds up, within the movement of Geist, the Babel-tower of positive knowledge toward the Absolute, so the Marxist dialectic deconstructs System and descends toward a bare materiality, within whose conflux of elementary forces the image of Utopia has been hopelessly distorted. A reductio ad absurdum of the categorical Negation occurs as well, when we attempt to circumscribe a dialectic of the dialectic, leading to Baidou's 'bad infinity' and Bataille's un-absorbed Negative as an accumulation of those entropic stresses upon the system of Capital produced by the flow of material-history, to again return to the Marxist formula. This reduction was precisely the meaning of 'Death' in Heidegger's account of Being. Heidegger sought in fact to fully explicate Dasein's opening toward Death by bearing the Negative to its implicated reductio ad absurdum, (this titanic struggle was his project of de-struktion) peering beyond the veil of History through a kind of ontological black-hole compressed within the folds of Aryan racial history, whose event-horizon had trapped the European soul within the inescapable orbit of Capital, Modernity, the image of Techne(ology) and the merely ontic, that is, the metaphysical Presence of ousia's Absence. The inability of Theory to account for its own Negation leads to what I have named 'mimetic hyperinflation', while the subversion of mimesis appears as a consequence of the perfection of techne as a hypermnemata, in whose image the direction of human history has been deterministically bent."

As Theory cannot circumscribe its own Negation, so neither can Theory circumscribe its own Essence,- it's positivity or Affirmation. Harman's account of hyperobjects lies in the notion of epistemological withdrawal. The contingent sensual qualities of an object, as available to our senses, do not modulate the essence of the object, such that objects can only enter into relationship with one another on the level of the sensual, whose ontological gaps can therefor never be reconstructed within the fabric of the symbolic. Objects thus contain a haunting core unavailable to the absorptive grasp of System, by which relationships are capacitated and governed. The problem is that, through the formation of perceptive relationships between objects, new objects are created, which it turn telescope hidden essences of their own, further miring System in the kind of entropic stresses about which Bataille was so concerned. Here we all find negation as a driving force in the 'engine of thought', though one potentially destructive in its 'unrestrained mimesis' of essences. Theory, when attempting to fathom its own hidden essence through the fabric of relationships available to it on the part of whichever System theory has chosen to operate under, cannot help but effloresce from out of its own confabulations ever new multiplicities of impossible essences, whose veil renders Theory's own essence progressively more and more unreadable. All such networks of explosive essences exceed the limits of the singular human ego, such that, when perceived as relational complexes undulating or 'phasing' in and out of our own local Real from a higher-dimensional vantage, we might regard them as hyperobjects. "



This shadow cast by Sophia, the empty center of the divine emanation from the syzygies or 'ectromaton', * is, in other contexts, referred to in terms of the mystery of the 'pool of Diana' upon whose face Yaldabaoth had, wandering from the other Aeons and having too long strayed from his source in the Godhead, gazed upon in isolation, until,- his thoughts having been colored by solitude, individuality, and ego,- as were those of Narcissus, who also could not help but gaze into the very same pool of trembling water,- he found himself deceived by Sophia, who had come forth to reveal to him, reflected in the pool, the image of the creative Fire (heralded by the Zoroastreans) wielded by God alone,- the holy source of the ennoea,- which she convinced him was a reflection of himself and about which she freely offered her mentorship (as to the task of properly wielding it) in exchange for his devotions in preparing for her, as the first work of his creative deed, as the first child of his creative fire, the mortal world within which she sought to entrap the ennoea in the form of inhabited human bodies and other such organic systems, though it were such a thing as she herself did not, and could not, possess. The loss Yaldabaoth suffered in bringing about the creation of the World from Sophia's shadow of precipitant matter, that is, our fallen Paradise,- namely of his original divine form or 'fiery soma',- constituted a kind of 'death', as is depicted in the image of the Gnostic angel losing his wings as he burnt up in the descent toward Earth, though he also formed thereby what Blake calls the 'nadir',- an infernal plane within which the mind of Man and the primary-nous,- in whose order the ennoea is directed and apportioned to each Aeon in their respective emanation of male and female pairings,- (syzygies) make contact through what Numenius called the autoagathon, that is, in a momentary transcendence (the extension of the seed-shukra of one's wisdom-lineage into a transkarmic moment-universe or kshanikavada, as related to us by the cosmogonic munikava) beyond the circle of the karmic aeon (the 'eternal recurrence') within which Sophia had ensnared so hopelessly the greater lot of man, and therefor the greater portion of the animate ennoea. The formation of this nadir,- an opening beyond the Recurrence and the Karma Age through which the human mind generates artistic inspiration, imagination, 'yesodic dream-images of the divine unconscious', and the truly 'new',- was doubtlessly a central element in Yaldabaoth's greater designs toward the fulfillment of the Godhead, consciousness, [inasmuch as Phanes sought only to achieve self-reflection by dividing himself into a multiplicity that became the 'aeons', for only then could aspects of himself be separated (through the medium of the Bythos) and therefor compared to and placed into opposition with one another, (through the medium of 'Time') or in any case, brought into relationship with one another,- a process we call simply 'consciousness'] and thus, ultimately, the perfection of the ennoea itself.
(The 'munikava' is explicated in one of my books:
" The inner samadhi, in the context of a metaphysical remainder (the un-intuitable remainder in
Schelling, the Augustinian remotio, or the mone in Plotinus.) and transaeonic karma, is given by
the formula of kshanikavada or the 'moment-universe' in Buddhist texts, for which no true
Being exists and consciousness is reduced to a bare 'intentionality-image', that is, a kenotically
emptied vestibule carrying a seed-shukra or inner-luminosity out of which the greater universal
shuka or the divine luminosity, the 'radiant flame', will emerge at the conclusion of the aeonic
cycle, ie. at the end of the kshanikavada- unfolded from the heart-lotus,- thereby
transindividuating creator-created and apotheosizing them as the pseudomythic munikava or
'philosopher-poet', the transcendent creator-artist who, in the Hindu scriptures, is portrayed
through the sacrificial death of Krishna in a kind of cosmogonic balancing-act with Arujna, or
his 'other half', to carry on the language already here established, such that the karmic cycle itself
is prevented from accumulating a systemic excess and becoming impermeable, that is,
inescapable. While the bodhisattva (or the zaddik in Hebraic theology) refuses re-absorption into
the godmind and plunges himself back into the trial of mortality (by way of an act of deliberated
and conscious sin mirroring the divine infidelity) so that, by remaining in the world, he might
enjoy the opportunity to teach other men and save more souls from the aeon or cycle of rebirth,
the munikava, as divine creator-poet, (recalling the katabasis or descent of the mens heroica)
plunges himself into his own creation and, in this act of annihilation, rebalances the cycles of the
kharmic aeon and the dharma. In short, the munikava accomplishes this by affirming an
impossible dharma,- the bythic echo of the self-nonself, that is, the aleph-null. The munikava
understands the fundamental dialetheic truth and culmination of the multiple vocities worked out
of the philosophical antinomies whose object-ification, as a distinctly philosophical knowledge,
(eg. I recall here the Meinongian ‘meta-metaphysics’ or what he calls a philosophy of objects.
One should refer also, to my comments on his notion of Aussersein or external-Being and an
elaboration of the Aussersein to the inner and outer dialectics of the vocities of Being and their
antinomies. To speak briefly to the notion here, let us begin with a harmless premise, namely that
metaphysics deals in actualities,- at least in its classical formulation and Hegelian-Marxist
trappings. While something that is both round and square cannot exist, that is, such a thing is
logically impossible to realize in actuality, that does not imply such an 'object' is illegible in
terms of potentiality. Such a ‘legibility’ or potential unity of opposing attributes I have referred
to as the perichoresis. The "object", in other words, as a meta-abstraction, does not exist in
actuality, but it does in potentiality, though no metaphysical discourse undergirds any systematic
theorization of this potentiality in Meinong’s view. I would stress here that the alternative
dialectical forms or dialogical-triads I drew from Plotinus, Augustine, Proclus, etc. as were
utilized in constructing the concept of the episteme, do in fact allow, as counter-Hegelian
competing theories of truth, for a theorization privileging the potential over the actual, and a
dialectical form that resists equivocation of the Negative, as I have pursued in the philosophy of
the episteme.) lies beyond the metaphysical equivalence of the Negative and the aporetic scissure
of the basic Hegelian dialectic, [That is to say, beyond the realm of sensuous impressions from
which the Hegelian Geist is forced to begin its process of abstraction,- (or to which the Marxist
materialist dialectic reduces the flow of history) a kind of conceptual bloodletting and purgative
excision of Negativity from the perfection of Being,- echoing the more ancient doctrine of the
Stoical animus proliferating the immanent pneuma of a steady-state universe until finding its
tensile maxima or plenary height within the Aristotelian scaffold of existences, the excavatory
anamnesis of a higher Ontos from the image of the Soul- entirely at odds with the most basic
proposition of the episteme, namely the assertion of the non-sensuous 'horror vacui' reified by the
self-reflective recursion of the transcendental auton (a la. Hegel's bad infinity) productive of the
generative semiosis of philosophic vocity between polar exchanges (spiromancy) conducted
within the antinomies.] ie. the truth that, like Moore's paradox, (A paradox having to do with
simultaneously believing something is both true and false.) the only way to affirm the Self is to
deny the Self, and through such a denial, ‘reify its basic negativity as an active vocity of Being’.
This truth is mythologized by the munikava's descent into his own creation and consequent
self-annihilation, as we see also, in Yaldabaoth's deliberate failure in the creation of the physical
world and his imperfect self-identification with it that led to its archontic and fallen state." )



* A lively bustle of synchromystic connections appears around the notion of the ectromaton, most potently with its association to the Star and the Tower. Note that Lovecraft's Black Star/s, as a symbol for the transyuggothic entities, strange aeons, and for eternity, is related to the missing syzygy or ectromaton destabilizing the metaphysical structure of reality and linear time, which is represented as a black star, as well as to the Demiurgic omphaloplasmate's (Yaldabaoth) meteoric fall from the heavens into the dregs of matter, for here too we find the image of the falling star as somehow an image of apotheosis and inspired gnosis. It is related also, to the burial of the Star of Tiferet,- ie. the 'unrisen star' used to cleave spectral energies from yesod and project "hypnonibbanic dream-images of the divine unconscious" by certain cryptognostic sects. It is paradoxically related to aglaia, a word meaning both splendor/glory/light and enlightenment. Note the linguistic synchronicity in the compound formula AGLA+ (light) IA(O), or Iao, another name referring to the Demiurge in his Luciferic, light-bring role as the Morning Star, or in his Promethean connection to the Thief archetype, the trespasser who stole the Fire of Knowledge from the Gods for the sake of mankind. This prototypal depiction of a kind of antignosis, the reverse-wisdom Yaldabaoth used to subvert Sophia and educate mankind, or a burial of the divine Light in Matter mirroring the 'divine infidelity' in Holderlin's poetics, is also given in the following karmic mantra, from the Liber Endumiaskia: THELETOS SARCA KELOTH, SARCAS THELE KELEUTHOS.

Let us observe a few more of these metaleptic (in Kunze's vocabulary) associations. As Pabaxis had recently manifested itself through a mimetic complex incorporating the word KeK, (referring originally to a Korean transliteration of 'lol' on WoW servers) as the Sumerian word for Creation and magical effect, combined with the concept of meme magic and the Egyptian God of chaos Kek, who was depicted as a Frog and thus tied to Pepe and then to Trump, etc.. so Thoth also manifests itself as a complex mimetic assemblage, a chronospore or time-viroid, a mystic sigil traced upon the folds of Thothtodlana’s skin and read out of depth of Kattaku into the form of a 'serpentine worm'- the contagion of contagion, or what Borges called the Zahir, that is, an 'ontological ground-zero' or 'minimal difference', which, after being glimpsed, reads itself into all other forms until the only thing one can sense anymore is precisely that,- the Zahir, to whose Image all else has been reduced through 'epistemological withdraw'. [Note: Borges presents the Zahir as some kind of minimal difference constituting individuals and grounding them in an ontological zero-state. Once the Zahir is seen, one cannot help but see it in all other individuals, in all other particularizations, for each thing bears the mark of the Zahir in its turn, that is, in its own difference.]

Of this later complex, we have the 'return to monke' meme. Thoth is tasked with regenerating the eye of Horus and this regeneration is related, in modern mimetic culture, to a mysterious urge toward some return to primality, a kind of dismissal of modernity and modernity's politics, as embodied by the word-mandala 'return to MONKE'. Note: "Ra chose Thoth to fetch this Distant Goddess back from a remote desert. Disguised as a baboon or monkey, Thoth accomplished his task through humility, cunning, and perseverance. According to one account he had to ask the goddess to come home 1,077 times." Thoth literally 'became monke' to save the eye of Horus and rebirth Ra, the Sun-God. This also connects Thoth to many depictions of the Prometheus figure, the Archetype of the Thief. Thoth is also one of many depictions of the Lunar god, thus we find the Moonman meme connected here as well. Monke relates to a primordial return to instinct and the Moonman reflects this in his overt hyper-conservatism, racism, misogyny, and pathos. Think also of the medieval depiction of Satan as the Simia Dei or ape of god, or the modern idea of the infinite monkey theorem, connecting Thoth back to Pabaxis' 'Babel Library' in his role in sifting through the endless stacks of volumes for bits of meaning that could be incorporated into a design for a World.

Perhaps it would be worthwhile to here point out that the concept of the Zahir is itself a Zahir. The mere positing that there is such a thing as the 'Yellow Sign' (an ontological minima) is the Sign, for it spreads itself mimetically while also appropriating external media to its own programmatics. Thus a good example of a zahir is the positing of licentia corrupta orationis itself, or the idea of Gnosis, through which the Gnostics engaged Christianity with a kind of mimetic warfare, inverting their own God as a symbol for its very opposite, a fallen, 'evil' demiurge. A zahir is not merely a meme, that is, it does not merely spread itself; it spreads itself and hijacks other memes, absorbing them into its complex as the Gnostic vision absorbed the Christian God and inverted his respective theogon, further "efflorescing" a metastatic propagation of "hidden essences" across the higher-dimensional hyperobject from which it is produced, through a lower-dimensional or 'hologrammatic' projection on our own plane, as a local phenomenon. As referenced earlier, we have another powerful depiction of the Zahir in the CCRU's 'worm of the Black Lake', specifically in relation to the status of the zahir as an ontological minima, or what is called in this passage, a 'specialization in non-sepcialization': "The ‘worm’ constructs itself out of various previously autonomous systems distributed in the vicinity of Black Lake, until it coincides – at its most abstract – with a potential for pure contagion. It specializes in non-specialization, assembling itself out of everything it infects, its nature continuously mutating as it assimilates new material. From micropause research it takes what it needs to grow in the middle, through recursive binary splitting, making a mesh as it spreads, continuously increasing in virulence. Using synatives as a tactic of takeover, it transmutes from a decentralizing network contagion into a bio-plague, crossing the barrier between technical machines and organic flesh, spreading rapidly from species to species, seizing everything in its path." Though we certainly have many instructive examples from which to draw our vision of the zahir, some of which I will delineate here, though in doing so I risk the madness of the very zahir which this idea, itself, constitutes:

1) The Schelerian 'Irony of Irony' or 'Metairony', 2) the licentia orationis mentioned here, 3) Duncan's cryptognostic 'cancer of poetry', 4) the febrile tendrils of mimetic hyperinflation or 5) the Mortonian idea of the 'epistemological withdraw' of hyperobjects; we have 6) the 'theory that enacts itself in the structure of its own definition', as presented by speculative realism; we have 7) Lovecraft's sign of the Yellow King and the related stage-work, 8 ) the 'cryptognostic signifier' and 'ideogrammatic loop', and finally, I would note the 9) the "copresence of poetic furor and immortality" (From my text: "as utilized by Poliziano in his construction of a great allegory of the history of poetry itself, following an itinerary "from the transcendentally positive tradition of neo-Platonic emanation to the constitution of poetry through the absolute Negativity of death", the latter confirming a metaphysical absence through which alone the poet can, encapsulating the perfect irony of the aesthetic pathos and the basic intuitions it is forced to express through natural, fleeting, and eroto-cosmogonic symbol-images, reunite with a perfect Beauty inaccessible precisely to the world of Desire, of Nature, Time, and Flesh,- which the poet inhabits, as intimated both by Novalis' conception of "sophianic death" in the cultivation of artistic genius as a kind of 'nocturnal ombre of the Spirit' and Mallarme's doubled symbolism of the virgin and prostitute, by which the two are organized within a more abstract language of Absence and Negation for which the synthematic dialectic of presence, utilized by the philosophers, can obtain no results in the approximation of an Absolute toward which each of them point and in whose depth the poet enjoys a paradoxical ascent toward the Eidea, to the Form of Beauty herself, and reciprocal descent unto the pained exuberances of fleeting matter.") and Mallarme's pitiful ombre, a "language of decay" born from the paradoxical need for the poet to express through fleeting images of sensible beauty the insensible image of the Absolute, with whose Beauty he can only reunited in the mortis imago or image of Death,- for it is Death that rends the veil through which he is forced to work toward an expression of the insensible by the sensible. Mallarme's Irony, and thus his omni licentia corruptis oratio, is: the poet glimpses an Absolute and Eternal image of Beauty, but he can only express it through images of the finite, the fleeting,- images of fleshly desire, pathos, etc. Only through expression can the poet truly unite with and become 'conscious' of the Image he bears, (Rilke: heart-images) yet all of his attempts at expressing this Absolute mar and distort it, and therefor mar and distort the poet himself, (This distortion is precisely what we noted above: the licentia corrupta orationis. Mallarme fought against its corrupting influence, while Baudelaire embraced it fully and developed an entire poetry of Decay in which the Beautiful is captured through ironic and metaironic displacements.) threatening him with a 'cancer of poetry' and 'language of decay' such that the ultimate expression of this Absolute can, for the poet so afflicted by the touch of this 'genius', only be found in Death. This is, however, a higher death, a sophianic death; the death not only of his own finite ego and body, but of all existence; he bears this as a consummating vision through which he can finally unite with the Absolute he had glimpsed through the tattered veil of time and nature. Death becomes what Ovid called the 'mortis imago' by which the Poet reads the thesaurus of Nature: Omnia quae soluit, nisi mors quoque soluit amorem, as related in a certain Latin dictum. (As I record in one of my texts, the dictum follows, from out of Albertus Vespasianus, in Lachrymae Poetica Catellae; Aldina Epistola ad Dominum Suum. Death, that opens all doors, and readeth the thesaurus of Nature, yet closes one.)


I would include here a passage from one of my books detailing more thoroughly what we've gone over above:

" We might also compare the crypognostic signifier and ideogrammatic loop to the "copresence of poetic furor and immortality" [See Stephen
Murphy, in: The Gift of Immortality, Myths of Power and Humanist Poetics: the Quattrocento and Poliziano.] as utilized by Poliziano in his
construction of a great allegory of the history of poetry itself, following an itinerary "from the transcendentally positive tradition of neo-Platonic
emanation to the constitution of poetry through the absolute Negativity of death", the latter confirming a metaphysical absence through which
alone the poet can, encapsulating the perfect irony of the aesthetic pathos and the basic intuitions it is forced to express through natural, fleeting,
and eroto-cosmogonic symbol-images, reunite with a perfect Beauty inaccessible precisely to the world of Desire, of Nature, Time, and Flesh,-
which the poet inhabits, as intimated both by Novalis' conception of "sophianic death" in the cultivation of artistic genius as a kind of 'nocturnal
ombre of the Spirit' and Mallarme's doubled symbolism of the virgin and prostitute, by which the two are organized within a more abstract
language of Absence and Negation for which the synthematic dialectic of presence, utilized by the philosophers, can obtain no results in the
approximation of an Absolute toward which each of them point and in whose depth the poet enjoys a paradoxical ascent toward the Eidea, to the
Form of Beauty herself, and reciprocal descent unto the pained exuberances of fleeting matter. It might be said that, by such a poetry, the
Negative gathers unto itself an 'ensemble of non-beings' in a kind of bound transcendence,- pitting, in fact, the bound transcendence of the
Shadow against the unbound transcendence of worldly wisdom glittering monstrous with the identificational images of Law, [James R. Watson,
1994: In the Monstrous Shadow of Worldly Wisdom; From Whence We must Speak.] in whose earthly guise the idols of a new pantheon have
been ushered forth in 'scientific' mockery of the Pleroma. Such identificational images, as the final expression of Law and therefor likewise of
Theory, are expressed elsewhere [See Giusseppe Stellardi, 1995. The Death of Philosophy and the Future of Thought; History of European Ideas,
Vol. 20.] as an intuition of "the destiny and central engine of philosophy", that is, a wish,- on the part of philosophy,- to exhaust itself and finally
die, while being unable to in any way consummate such a deadly wish as spurs it ever onward."

( Stellardi: "Is philosophy finally surrounded... ready to give way to science, technology, marketing, etc.? Is philosophy dying? Perhaps. But what is death? It is possible to believe that
philosophy can and even must die, or rather that it intimately requires death, and, still, this would not mean that... it will actually end. I would like to suggest that this movement of controlled
suicide, far from being only a little trick in the twentieth-century philosopher's survival kit, corresponds to the innermost power, resource and justification of theory itself. Often philosophy has
shown, and still shows, suicidal tendencies. There is, for instance, the Hegelian death, coinciding with the total accomplishment of System; or the Positivistic suicide, in which philosophy gives
finally way to positive science. To state that neither of these two 'deaths' has actually managed to put an end to philosophy, is to state the obvious. Less obvious conclusions can result from
asking ourselves why those deaths did not work." ... Watson: "We have seen faces turning away from one another, but only by the light of the annihilating flames of all-consuming worldly
wisdom. The wise ones, with their gods of mockery, have represented everything and everyone- every deed, every utterance- submitting all of it under wisdom's law- the Law of annihilation and
the pure identity of death. Are there today even the slightest indications of possibilities, shimmering horizons for something other than the mocking representations of worldly wisdom? Are there possibilities taking form within the agonizing field of our impossible rebellion against this mimetic nihilism and its incessant rejection of a Law which cannot be represented? Perhaps, a wretched ensemble of non-peoples who, in rebellion against worldly wisdom and its pure identity of death, somehow recognize and affirm each other. here, then, within the shadows facing the event of annihilating thought and its administration are connections and forms of thinking otherwise than worldly wisdom. The bound transcendence of the shadow dwellers is otherwise than the unbound transcendence of worldly wisdom and its easy but deadly identificational images." )

Blake's mythos more properly constitutes an ecstatic vision of 'apocalyptic gnosis'. Accordingly, it would be worthwhile to draw out the placement of all four of the Zoas in the present context. Luvah is most closely related to Cronus, for, as Zeus killed Cronus and used the Phanic aedion he carried to create the universe, so Urizen melts down the body of Luvah and uses it to create the Blakean universe. Urthona-Los is related to Yaldabaoth while Urizen recalls Sophia, for Sophia turned away from the syzygies and the protennoea just as Urizen turned away from eternity and the eternals. Tharmas is related to Saturnal time,- Saturn, which is connected to the Byth as Tharmas is connected to the specter of Eternal Death.

1. Phanes' First Multiplicity
2. Enochian beings emerge from the first Multiplicity, preventing a return to Unity.
3. The Bythos weens out Enochian survivors in a process of 'Uranian time', the perichoreia.
4. The survivors become "Aeons" after being compelled to liberate their ennoea to male-female pairings, issuing forth the syzygies as the dynamic process of this Uranian temporality, in which the world was completed in phusica ovaeum.
5. Under Sophia, several Aeons participated in molding from her shadow (the shadow cast upon 'matter) a 'World', of which Yaldabaoth was the chief architect, known as the demiurge. This is the stage where several Aeons took up roles in the maintenance of the physical world, which were thereafter known as Archons. Yaldabaoth, in the form of the Archon Saturn, takes up the role of Time- that is, Saturnal time, or the 'time' in which we live as mortals.
6. The Edenic Garden is established.
7. Chronodemons, amphidemons, and xenodemons manipulate the universe. The world completed in Uranian and Saturnal time do not match up perfectly, and these beings embody such distortions, or the absences rent upon the veil of Time and Matter by those beings who did not survive the first multiplicity like the Enochian angels did, occupying therefor no active roles in creation. In Kabbalistic terms, these beings are Qlippothic, originating from the infinite universes God had gone through in preparation for the creation of this universe, which kabbalists understand in terms of the four descending levels of reality from Atziluth. The xenodemon Lucifer, the dragon-serpent, compels man to taste of Knowledge. The Jewish and Christian theophany unfolds, with Yaldabaoth in the role of Jehovah, this xenodemon in the role of Lucifer, the serpent, (earlier known as the Orphic serpent, the urobour, etc.) and the Christ in the role of the New-Man. Apophis was, for the Egyptians, yet another Dragon- the Lord of Chaos- (the world-encircler like the Urobour, Biblical Leviathan, or Sumerian Tiamat, all of which are representations of primordial chaos) a serpent originally torn from the Umbilical Chord of Ra. Obviously, this mythopoietically echoes Yaldabaoth as 'omphaloplasmate', as well as more of the Luciferic serpent. Jörmungandr was the Norse vision of the Dragon/Serpent, born of Loki, the trickster deity. Note that the archetypes of the Trickster and Thief are highly related. The slaying of the dragon/serpent is, in all such cases, (or the 'casting out' of the serpent, in the Biblical case) an important event in the unfolding drama of Creation.

While Sophia cast the 'shadow of Matter' out of whose putrefacted mass Yaldabaoth molded the World, the story is further complicated with the inclusion of a Thoth-figure, the God of Knowledge and Estoerica, the scribe of the heavenly court, who drew up the plans for that world, at Yaldabaoth's behest. For Thoth drew up many designs, perhaps trillions, and only one of these happened to be accepted by Yaldabaoth and enacted at the creation of the World. All the other versions of the World, the rough drafts, designs,- all of this forgotten esotery and 'xenocalyptic' knowledge belongs to Thoth's mysterious domain.

As an Amphidemon, Pabaxis aligns himself with Yaldabaoth, for Pabaxis enjoys and rears chaos, and Yaldabaoth is related both to the archetypal Scarab ("the putant devastated, ex scarabaeon imputans") which turns the wheel of world, as depicted in one of Kircher's diagrams, and agitates it to the end of stirring up the detritus from which to fashion the shells of the Nu-Man's egg, and is himself a kind of 'divine mutation', ("in omniformis protosarkos mutans like the children of our own singing") since Yaldabaoth does not fit in well with either the Aeons or Archons, having been sent, not by the will of Phanes or the 'true god', but by the Byth's phantasmatic 'dream-image' (as a kind of projection of the Godhead's unconscious) to subvert them both. Pabaxis holds the infinities of Babel in his domain, which in Egyptian cosmogony is the 'darkness' before Creation and the Morning of the World, while Thoth represents bits of that Babel found sensible enough to incorporate into his many working designs for a world, only one of which Yaldabaoth ended up using in creating this universe. Thus the creation of the World itself is one of the events I mentioned, in which Amphidemons are able to participate and are in fact needed to participate in.

Pabaxis is known as Kattak to the CCRU, while Thoth is incorporated into Thothtodlana. Interestingly, or 'synchromystically', we find both of them connected there, just as Kek and Thoth are connected in their roles in service of Yaldabaoth, the Demiurge. Thus: "When the world was born Thothtodlana entered into the secret of the Kattku and – confusing herself with the universe – circled the whole of time. That was when she swam through living flesh, her hunger unlimited and furious. She seemed doomed to devour herself forever. The dead knew no rest, and the earth shuddered. It was then that Ooqvu the worm-witch arrived amongst us. It was Ooqvu that found the pattern in the folds of Thothtodlana’s skin, and followed it back to Tchukululok. It was Ooqvu that called to Thothtodlana from deep in Tchukululok, and released her from the Kattku. That is why we still carry the marks of Ooqvu on our skin" We should understand the secret of Kattku/Kattak as being the infinite Babel of Pabaxis-Kek, (Does the set of all sets conform entitely the binary recursive function? By this Babel, recall Borges' Library of Babel. It is filled with every book ever written or that could be written, though also with endless tomes of gibberish- yet it also contains endless volumes in which unknown languages, ciphers, and grammars are outlined, by which any one of these books of gibberish could be deciphered into any other sensible volume. From CCRU documents, describing the great Worm, the 'Linear-Serpent' in Hermaedion's vocabulary: "From micropause research it takes what it needs to grow in the middle, through recursive binary splitting, making a mesh as it spreads, continuously increasing in virulence." ) which Thoth had first to sift through in order to find the bits of meaning needed to design a world for Yaldabaoth. The CCRU recognized what they called the Kattak-effect, namely, the smallest change that could make the greatest possible difference to a system. By this effect, we might regard the transition from Uranian to Saturnal time and those events in which the two are misaligned in some microscopic way,- such that one might, in exploiting this anomalous misalignment, reach back into their own image in Uranian time from within Saturnal time, modifying it so as to exercise mimetico-magical effects back on the standard timeline,- a process which, at its most refined, was practiced by the Atlanteans as chronoplasty, (the origin of what Zothyrians and Nummagrammatists practiced, having learned from the Atlanteans' mistakes, as chronosorcery.) even to the end of reaching back far enough into Uranian time (and comprehensively enough) to reshape, not a single man or event, but the entire World itself,- to recut the string of the Beginning and End into a new 'calendar' with which to subdue the OECUMENON, to break the jaw and tear the Urobour away from itself,- though it ended in their destruction, for they inadvertently synchromystically resonated the Phanic-echo of the ectromaton across their orthogonal timelines, returning themselves to non-entity in the Sophic achamoth,(losing the thread of their Beginning) or what Lurianic kabbalists would call the empty mirror-world of the DAAT. The reproved and 'toned down' version of this form of magic, colloquially designated as chronosorcery, lies mostly, for Zothyrian cultists, in the creation of mimetic time-viroids (like 'Valis') through which consciousness can be shepherded across parallel realities and timelines, and through which different knowledge-artifacts ('zairja' like the Idearium recovered by Hermaedion) can be hidden in astral wombs and pyromantic somatoforms, (thus the Zothyrian gnostics entirely erased themselves from our own timeline and hid themselves away in another using one such astral container) while, for Nummagrammaticists, it lies in the invocation of mostly chronodemons and amphidemons capable of aiding them in "weaponing mandela-effects" and facilitating their campaigns of time-warfare against certain other sects. The two groups tried to erase each other from their respective timelines for many ages before the Zoythrians simply decided to hide themselves away in some parallel timeline, while the Nummagrammaticists continued temporal-warfare with the AOE and the Catholic Oecumenon on our own.

Thus, we have the following dichotomies:

Ouranos --- Pandemos
Sophia and --- Bythos
the Aeons
↑ PERICHOREIA (Urobouric time)
↓ Linear Time
Matter --- Yaldabaoth
Life --- "The World"

( Instead of liberating her ennoea to a divine pairing inside the perichoreia, Sophia hoarded it away from the Aeons and buried it in matter by breathing it into what became living beings, the 'protosarkos'- trapped in an endless cycle of reincarnation or eternal recurrence.)

The passage from the perichoreia to the syzygies, or from Uranian to Saturnal time, is depicted by Olgiatus: Phanes, with the linear serpent coiled around his arm, crushes the neck of the Urobouric serpent.

The Aeons who refused to liberate their ennoea to their syzygetic pair thus 'fell' and became what we know of as archons, like Sophia and Yaldabaoth. These Aeons refused, in essence, to allow their individuality to be extinguished (through the Byth) within the unfolding of the dynamic God-head, as was the original intent of Phanes. Matter eventually became the prison within which this individuality is desperately preserved and the war is staked against the distant, true God by the Archons and their lesser offspring, eg. Lemurian chronodemons. Archons are preserved as identities through hyperstitive carriers, or external forms,- identificational images (paredroi) in which they regulate their appearance in the World and in History. The 'carrier' is a fully subtractive, (ie. 'anti-consciousness') non-dialectical, asynthetic process whereby Thought works out toward its own thermodynamic equilibrium, (similar to the function of Spare's death-posture) most of the time only leading to the failure to maintain individuality and thus the termination of any consciousness attempting to use a paredroi/image to bind a particular archon (demonic entity) to a particular task, as the magician endeavors to accomplish,- however, extremely powerful paredroi/images (hypnonibbanic dream-images of the divine unconscious) permit an archontic being to cross over the threshold of the fictive and the Real,- a threshold constituting the liminal space of the rupture of the Real,- an ontological blackhole aborting the synthetic (as opposed to subtractive) apperception of the human, finite subject/ego,- such that, in this crossing, memeto-magickal effects can be achieved.

The carrier is, in essence, a machinic autoproductivity (a cybernetic intelligence) of Thought's own thermodynamic trend,- a realization of the fatal neurodynamic trajectory of consciousness conceived purely as a diabatic process sustained by negentropic biological systems which, operating upon a minimal threshold-libido beyond which the fledgling human ego can no longer maintain the integrity of the psychic infrastructure at a survivable equilibrium,- like the steady-state universe out of which the Stoical anima extracts the divine pneuma,- namely, an equilibrium between the excesses of unregulated libidinous affect, on the one hand, (un-conscious energies not yet incorporated by the ego) and the inescapable call of the regressive death-instinct on the other, (only more painfully evoked by the accumulating entropic stresses produced by Thought's synthetic apperception upon the ontological fabric overlaid with the 'Spectral Real') are thus incapable of bringing thought to those (potentially destructive) heights for whose exploration the carrier alone is adequately equipped and for whose fulfillment no philosophical trickery or leap of inspired dialectical synthesis might be hopefully staked. Such 'entropic stresses' and irreducible intervals are, through carriers, converted into chronodemonological counter-intelligences (anti-consciousnesses) whose agency functions external to any human operator.

The Landian formulation of the Carrier, citing directly:

"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. "




At this point, let us formalize the three distinct classes of 'aeonic' beings, and the respective categories of 'demonic', 'archontic' or 'transyuggothic' beings:

The first 'wind-weaven' brush-strokes of Ouranos and Pandemos had precipitated, as initial outpourings of Phane's new Multiplicity, an endless number of beings. Only a limited number of such Beings survived the first period of Uranian time to become constitutive elements of our Universe, (these elementals are what the Enochian system calls the Angels.) in which the divine perichoreia stabilized itself. It was the initial intent of Phanes that all such Beings would pass as moment-universes within the Godhead, serving as mechanisms by which Phanes could come to know himself, producing and perfecting consciousness, to then dissipate in his return to Unity. However, rather one explain such occult anomalies by way of the Gnostic myth of fallen aeons, or some other design, the fact remains that not all of these beings 'died', such that the Pandemaic expression of the Bythos produced a new emanation,- one in which the rebellious entities could be dissolved. This is what we call time,- a dynamic time, as opposed to the Uranian one. This took the form of the syzygies. The surviving beings would liberate their own ennoea to a male or female counterpart, (this new generation of beings are what we call Aeons, as opposed to Enochian angels) with these cycles of pairing within the Godhead expressing, dynamically, the will of Phanes. Once again, now an even more limited number of Beings, taking after the first to fall- Sophia, refused to liberate their Ennoea, falling into matter below the infernal Nadir, therefor becoming 'Archons." Chronodemons are irreducible distances within the spectral overlay (across the Nadir) between the infernal plane (the Real) and the symbolic fabric constituted by transcendental synthesis. ('consciousness') Amphidemons are stranger still: the dissipation of the original multitudes, which were infinite in number, left behind traces of their absence upon the structure of matter,- a kind of divine imprint noted in Lurianic kabbalah as an inherent, unconscious urge within matter itself toward ego and the hoarding away of God's creative Light,- with some of these traces being significant enough to form ruptures in the spectral overlay from which energetic disturbances emanate demonic presences out of the seething, undulant domain of the Real. The universe began and ended already in Uranian time, and crucially, the world beheld within Uranian time does not match up perfectly with the world completed in Saturnal (bythic) time, such that there are certain rare events in which the mismatch crystallizes in a singular moment whose resolution cannot be clearly determined. Such events and moments are opened up to the influence of amphidemons like Pabaxis who, in the paredroi or bound-image of the neo-Egyptian Frog-God of Mimetic Sorcery, Kek, allowed Trump to be elected.

Finally, dracopoiesis-- or the Carving of Dragons. Xenodemons are stranger still. Their essence is in the notion of the Mortonian hyperobject, which cannot be apprehended by a singular human ego and requires either the concentrated effort of an entire culture in order to be perceived, or a non-local manifestation enabled by a successful carrier working beyond the thermodynamic maxima of the singular human ego. As the essence of the chronodemon is an irreducible interval or distance, so the essence of the xenodemon is extension and vastitude of dimension. As a planet generates spacetime vortices and traps lesser objects into orbits around it, so hyperobjects cause ontological distortions in the symbolic fabric overlaid with the Real, as is explored by those working under the theory of Speculative Realism, like Morton. The chronodemon exists through irreducible distances or ruptures in this fabric, in periods of disconnection and machinic autoproduction operating at a microscopic level, while the xenodemon exists in connections whose macroscopic extension across the fabric surpasses the limits of single human egos. Buddhist scripture refers to xenodemons as 'dragons'; (similarly, dragons are used in Europe to mark the terminus of known territory on maps) crucially, they can be killed (the slaying of the dragon is depicted in many cosmogonies, eg. Tiamat, Apophis, the casting out of the Luciferic serpent, the destruction of the cosmic serpent in the Orphic religion, etc.) as well as created by tearing apart or generating extensive connections in man's body of knowledge, ie. the fabric. The creation of a dragon is another form of mimetic warfare ('meme magic', for dracopoiesis can be utilized to manipulate apparent timelines) quite distinct from the chronosorcery of Zothyrians, Nummagrammatists, the CCRU and the AOE, and has been undertaken by certain races and cultures. Of course, one of the more prominent examples of such 'dragons' would be the Luciferic serpent, which also marks a cartographic terminus at the Fall of Man as an event beyond any one human's circumspection, or the earlier draconic element present in Orphic mystery-religion, that is, the omnipresent serpent coiled both around the cosmic egg before the creation of the World and that around the body of Yaldabaoth. Think even of the related Urobour, the dragon as a symbol for Infinity and Eternity, or a quintessential extension beyond the human scale. The process of creating such dragons: dracopoiesis. AI and the Singularity are modern dragons. Recall the CCRU's Worm of the Black Lake as well, in which the concept of extension is embedded as an extensible contagion. Such dragons all constitute hyperobjects.
Last edited by Parodites on Tue Apr 13, 2021 2:49 am, edited 18 times in total.
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Re: Schizoposting # 6: The Transyuggothic Philosophy of Horr

Postby Parodites » Mon Apr 12, 2021 11:07 pm

None of this will make sense until you read the text above, but afterward-- behold Phanes and his "non-son", that is, his mythopoetic echo from out of the depths of the BYTHS. In the first image, you see Phanes, having crushed and defeated the Urobour and turned it into the 'Linear Serpent" which is now coiled around his war-arm, him having cut this later snake into a stable timeline out of the circle of Eternity, just as the Great Worm-Snake of the Black Lake was, in CCRU documents, said to have been 'traced' into the metaphysical structure of reality after it "found the pattern in the folds of Thothtodlana’s skin" before the Creation of the world. In the second image, you see Yaldabaoth as that Bythic echo of the dead Phanes, for this silent God Phanes "died" in fracturing his silent nothingness into Multiplicity, that a world could be made- though his original intent was to return to Unity, enriched by self-knowledge discovered in his Multiplicity, and not to let the divine ennoea "fall" into something like "matter". (Shit happens, Phanes.) Yaldabaoth takes up the "linear serpent" and in fact, is depicted as one himself: a great Snake with the head of a Lion. Phanes has, in the first image, his torn out heart projected from the center of his chest, and you can see the 'ectromaton' in the second image, that is, the echo of this absence or 'missing heart' in the structure of reality, being held by Yaldabaoth in front of his gaping, opened, rent chest. That empty chest is what we bury the "Star of Tiferet" in, when we get into the advanced 'hypnonibbanic sorcery' I talk about in the text above, for which I'd warn you to hold on both to your butts and to your chosen paredroi. More generally, it is a locus of the great mystery about which we are speaking: Yaldabaoth's anti-gnosis. (In the third image I'd also point out that behind Yalda. you can see a black hole/wormhole looking thing, yeah that is the BYTHYS, not the infernal nadir of Blake's apocalyptic gnosis, which is an entirely different thing, as I detail.) In the third image, you see Yaldabaoth in his more aggressive half-lion half-snake form, with the New-Man reaching up to him out of a giant brain representing the collective struggle of mankind to understand Yaldabaoth's anti-gnosis, reverse-wisdom, wisdom-riddle: the riddle in how he failed at matching God and left us a fallen creation, only to demonstrate to us how not to fail in our own creative deed, a final consummation of the Ur-Myth- the achievement of true consciousness.

https://imgur.com/a/cxsKXVy

Is all this stuff philosophy? Is it anti-philosophy? Is it meta-philosophy? Some weird discursive treatise on transcendental ontological synthesis? Is it xenopsychology, to use the term I brought up at the beginning of the text? A gnostic hymn to creation? The stirrings of a new epic poem? Is it fiction? A form of cybernetic neo-occultism? Is it mythology? Is it active mythopoesis? Is it 'hyperstition'? Is it theology? Is it an ARG, an alternate reality game? You bet it's an ARG, because all reality is an alternate reality and planet earth is itself a big ARG.
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Re: Schizoposting # 6: The Transyuggothic Philosophy of Horr

Postby MagsJ » Mon Apr 12, 2021 11:42 pm

_
Had a quick skim-read of the OP, to get a gist of the thread.. will comment later.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Mon Apr 12, 2021 11:46 pm

I edited and added a bunch of stuff, I find it difficult to stop talking, but I believe I am done now; it rests.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Wed Apr 14, 2021 1:01 am

I am glad to see everyone astounded and stricken dumb, though I could not resist the urge to add some important text to one paragraph in particular: (From the P.O.D, to the Zothyrians, to the AOE, to the CCRU, to the Gestalt Legacy, to the Nummagrammaticists, to the Hermaedionic Gnostics, to the Sysynphreans.... So many groups, all working in a great drama.)

Pabaxis is known as Kattak to the CCRU, while Thoth is incorporated into Thothtodlana. Interestingly, or 'synchromystically', we find both of them connected there, just as Kek and Thoth are connected in their roles in service of Yaldabaoth, the Demiurge. Thus: "When the world was born Thothtodlana entered into the secret of the Kattku and – confusing herself with the universe – circled the whole of time. That was when she swam through living flesh, her hunger unlimited and furious. She seemed doomed to devour herself forever. The dead knew no rest, and the earth shuddered. It was then that Ooqvu the worm-witch arrived amongst us. It was Ooqvu that found the pattern in the folds of Thothtodlana’s skin, and followed it back to Tchukululok. It was Ooqvu that called to Thothtodlana from deep in Tchukululok, and released her from the Kattku. That is why we still carry the marks of Ooqvu on our skin." We should understand the secret of Kattku/Kattak as being the infinite Babel of Pabaxis-Kek, (Does the set of all sets conform entitely the binary recursive function? By this Babel, recall Borges' Library of Babel. It is filled with every book ever written or that could be written, though also with endless tomes of gibberish- yet it also contains endless volumes in which unknown languages, ciphers, and grammars are outlined, by which any one of these books of gibberish could be deciphered into any other sensible volume. From CCRU documents, describing the great Worm, the 'Linear-Serpent' in Hermaedion's vocabulary: "From micropause research it takes what it needs to grow in the middle, through recursive binary splitting, making a mesh as it spreads, continuously increasing in virulence." ) which Thoth had first to sift through in order to find the bits of meaning needed to design a world for Yaldabaoth. The CCRU recognized what they called the Kattak-effect, namely, the smallest change that could make the greatest possible difference to a system. By this 'ectypo-skhismatic' effect of minimal difference [Note a related group of cybernetic magicians and philosophotypes to add to our tabulation of many, including the CCRU: the Gestalt Legacy Project, who regard the ancient skhisma, as the smallest division of the musical interval that can be processed by the human auditory system, as a kind of sonotypic "pivot-point sigil" which, analytically impermeable, regenerates Thought from its own Impossibility by providing the very analytic modus it cannot be touched, claimed, or conquered by, therein providing, through a kind of 'exaptive resilience' in the face of Harman's 'epistmological withdraw' of the Mortonian hyperobject, * (See David Kollar's "The Art of Shipwrecking, the Information Age and the Rise of Exaptive Resilience", from "Dialogue and Universalism", P. 67-84.) a possible escape from 'automanical sense-slavery', that is, "an amethodological futuring" in the form of a harmonic suture, 'recoding machinic blasts from the future left to decay somewhere in the untime'. See Xenolistening, Burch; on Helmholtz's skhisma, as detailed in his "On the Sensations of Tone". Secondarily, A Gestalt Biography of Dick Price.] we might regard the transition from Uranian to Saturnal time and those events in which the two respective 'world-images' are misaligned in some microscopic way,- such that one might, in exploiting this anomalous misalignment, reach back into their own image in Uranian time from within Saturnal time, modifying it so as to exercise mimetico-magical effects back on the standard timeline,- a process which, at its most refined, was practiced by the Atlanteans as chronoplasty, (the origin of what Zothyrians and Nummagrammatists practiced, having learned from the Atlanteans' mistakes, as chronosorcery.) even to the end of reaching back far enough into Uranian time (and comprehensively enough) to reshape, not a single man or event, but the entire World itself,- to recut the string of the Beginning and End into a new 'calendar' with which to subdue the OECUMENON, to break the jaw and tear the Urobour away from itself,- though it ended in their destruction, for they inadvertently synchromystically resonated the Phanic-echo of the ectromaton across their orthogonal timelines, returning themselves to non-entity in the Sophic achamoth,(losing the thread of their Beginning) or what Lurianic kabbalists would call the empty mirror-world of the DAAT. The reproved and 'toned down' version of this form of magic, colloquially designated as chronosorcery, lies mostly, for Zothyrian cultists, in the creation of mimetic time-viroids (like 'Valis') through which consciousness can be shepherded across parallel realities and timelines and magickal-affectivity thereby reproduced, recovered, and 'preserved', [As CCRU documents say of the AOE, who shares their occult instinct: "The AOE focuses upon a single problem – acknowledging no other – how to reproduce magical power across discontinuity." In Hermaedionic Gnosticism, the material-imprints left behind by those beings who refused to participate in creation,- those beings who left murmurings of their non-presence in the fetal stages of creation, as represented by the Dogon Egg, are most conspicuously engaged with those who did participate, the Aeons, which are unfolded in a kind of precession, like the Earth itself in 2,000 year periods around the galactic center, in male-female, astro-cthonic pairings, (syzygies) with an initial outpouring of the aionios occupying a primordial split or 'pairing' between 'darkness' and 'creation',- a primordial division from which the Egyptian Ogdoad expanded (within the Gnostic Logos of John's Gospel, as what the CCRU understood to be Taddum, an overcoding of Lemurian time-sorcery) in multiples of two, up to 8 distinct 'elder gods',- a binary split upon which the AION slithers impenetrably, (as what the CCRU calls the Great Babylonian Worm, Hummpa) never collapsing itself to a singularity, that it might occupy the center,- ** which would be the "Eye of Horus", upon which basis the Egyptians evolved a new pantheon of 9 beings, that is, the Ennead, as a technological replacement for the first model of the binary theogon capable of incorporating an idea of the in-between state. The AOE was focused almost entirely on surviving the "Excruciation of Humppa-Taddum", and thus sought the secrets of Neo-Atlantean chronoplastics, that they might preserve their magickal knowledge and potency in similar time-viroids secreted into parallel timelines, in both multiple pasts and futures, that stand unaffected by the coming Excruciation at the terminus of Pisces and the entrance into Aquarius.] and through which different knowledge-artifacts ('zairja', like the Idearium recovered by Hermaedion) can be hidden in astral wombs and pyromantic somatoforms, (thus the Zothyrian gnostics entirely erased themselves from our own timeline and hid themselves away in another using one such astral container) while, for Nummagrammaticists, it lies in the invocation of mostly chronodemons and amphidemons, or in any case, those beings capable of aiding them in "weaponing mandela-effects" and facilitating their campaigns of time-warfare against certain other sects. In the Hermaedionic view, such beings arise as non-progenies reft in the metaphysical structure of reality by the 'material-imprints' noted above. The two groups of Zothyrian cultists and Nummagrammaticists of course tried to erase each other from their respective timelines for many ages (many 'strange aeons') before the Zoythrians simply decided to hide themselves away in some parallel timeline, moving across parallel realities as discarnate and fragmentated sub-consciousnesses through their chronospores, (which would hopeless multiply and eventually reconstitute them somewhere) while the Nummagrammaticists continued temporal-warfare with the AOE and the Catholic Oecumenon on our own.



* We have two formulations, nearly identical, from which we should understand exaptation in terms of the 'recognition of knowing's unknowing as a 'structuring principle':

1) Art of Shipwrecking: "In this context, the only accepted universal ontology is that which claims that everything is thematizable, except “everything is thematizable” (cf. Habermas, 1984). The unique ontology not only admits that it is questionable that it is not infallible at all and that often (but not always!) local values are expressed in it, but it also uses this recognition as a structuring principle when it constructs itself."

2) Dark Correlationism: Mysticism, Magic, and the New Realisms. Rebekah Sheldon. "This, Thacker teaches, has also been the task of the horror genre and of apophatic mysticism, which is sometimes called negative theology or darkness mysticism. In the work of supernatural horror writers equally as much as the theology of Christian mystics, darkness signals a limit. Often associated with a type of speech—a commitment to the unsayable—apophatic mysticism in fact uses negative constructions to give shape to a positivity that is itself strictly unknowable and indescribable. For the 14th century’s Meister Eckhart, for example, the divine can never be known for itself but only through the mediation of blindness. “The Godhead radiates light, but the human only receives dark-ness” (Thacker 2015a, 26). Darkness, then, like Harman’s withdrawn objects, signals the pressure of something that can only present as nothing. What we know is our own unknowing."

** I would insert here an important distinction related to the 'primordial split', the aionios, and the many theories of xenopsychological phenomenon. Sysynphreus differs from Hermaedion in pronouncing Phanes as a coward; in accusing him of what, in Holderlinian poetics, we understand as the "divine infidelity". In Hermaedion's view, Phanes' goal of achieving total self-reflection through the resolution and dissolution of his fractured Multiplicity (and the apotheosis of consciousness through the epistrophe, in Plotinus' expression, or 'return' to unity) was noble, and one subverted by the aeons and archons alike. In Sysynphreus' view, however, Phanes was the first to cowardly flee,- from his own fractured multiplicity, at the abomenal surface of the seething precreation, out of which the Demiurge later created the World in his absence as a haunting reminder of the great failure of Existence, and an irreparable gulf torn between Phanes and his Unity, to which he shall never return- the primordial split in its most ancestral formulation. For Hermaedion, the Demiurge heroically sacrifices himself in deliberately failing to return creation to the height of Phanes so that he could leave behind his own 'murmuring' within it as an anti-gnosis, and this for the improvement of mankind, that we should achieve Unitas for ourselves, while, for Sysynphreus, the Demiurge is a Luciferic force bent on preventing all beings from grasping the intended Unity of Phanes, that is, the apotheosis of consciousness. It was Phanes' fleeing that left behind the great murmuring, the ectromaton, the missing center. Accordingly, a great demon was born from this material-imprint, the first murmuring of the Outside, which Sysynphreus named, using certain Qlippothic gematria, "Haromaiel"- the Impenetrable Center, the Demiurge as a demonic entity rebelliously haunting reality with the 'phanic echo',- an eternal barrier to the entrance to Unitas, consciousness, and apotheosis. Around him the Binary God squirms in between the two extremes of the primordial split,- a demon named Sithalech, intent on preventing any who make it to his liminal boundary from ever passing between the poles and touching the center. Such entities are quintessential anti-consciousnesses, and the study of them detailed by the likes of Hermaedion and Sysynphreus offers us the most developed theory of chronodemons, amphidemons, xenodemons, Transyuggothic forces, and other such 'xenopsychological phenomenon'.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Sat Apr 17, 2021 11:18 am

I felt the need to point out an important point of distinction between the achamoth and the bythys.

The achamoth refers to the first Pandemaic impulse, arising outside the dramatic narrative of Pandemos' first true encounter with OURNS, and therefor preceding even the formation of the BYTHYS, which would be the second movement of Pandemos, or properly, the first 'conscious' movement of the Pandemos, (the 'kheper') that is,- the movement following the initial exchange of Pandemos and Ouranos; it designates the "first murmuring" or 'false unitas/false enlightenment' that would later give rise to the aionios, and, with that, the syzygetic order of the Aeons and their respective Archons. It is into this pre-cosmogonic void that Sophia casts her "shadow" and congeals the nigredo of Matter. The BYTHYS, on the other hand,- as a mythopoietic summation of the primordial act of division by which Phanes dis-integrated his own Unitas,- incited all other resultant components of the first-multiplicity to begin dividing as well, each from each, each from itself; an act of cosmic mitosis or self-transformation which induced the entire causal chain of transformations.


" We must also link to this idea of minimal differentiation or 'ectypo-skhismatic metaontology' and the production of anomalous parallel versions of the self across temporal continuities the idea of the kheper, which for the Egyptians serves as an image of the great demiourgic Scarab. The kheper satisfies the ambition of AOE-like theorists to produce magickal affect across discontinuity, rupture, and chiasm. The kheper emerges at tenuous disjunctions within time, that is, within the stream of parallel self-hoods produced across time,- self-hoods which, in their distinction or 'moment-universes', (the munikava, as we have discussed, also includes an element of self-transformation in its application of transcendental psychology to the dual roles of creator-created, who by such transformation trade places in a cosmic duel or balancing-act on the threshold of the kharmic aeon, whose resolution would, at the first impulsion of Time, determine the intial transformation setting into motion the cosmogonic chain of transformations constituting a new Universe, whose final fate would depend on one of the two's victory) appear at anomalous intersections of different self-streams or khepers. The kheper is in fact what enables the self to pass into a parallel self and move across unstable nebulae within time, thereby enjoying the same capacity for self-transformation Ra had utilized in fertilizing the alchemical nigredo (the Adamic clay) at the beginning of the Universe to bring forth the protosarkos or first-flesh,- the origin of organic matter. In summation: Ra induced his own self-transformation or kheper, generating from its unity the 'first multiplicity' through a process of asexual reproduction, animating dead matter and inducing the first splitting of the primordial somatoform, such that, by its own transformation, each member of the new multiplicity should be transformed, (just as the telescopic efflorescence of hidden essences across the surface of a hyperobject, in Harman's system of speculative realism, produce yet new essences in an aporetic "epistemological withdraw" which drives the engine of Thought irretrievably onward toward an unknowable terminus,- a terminus Schelling calls the Un-Intuitable) and each of these transformations or kheper driving still other kheper in their turn,- a cosmogonic profusion encoded by the magickal formula "kheper+kheperi+kheperu".



Working from the Greek magickal papyri and the Jeuian diagrams,- the first of which enjoys the frequent appearance of Egyptian figures (like Seht, as demiurge, and Ra, in the role of Phanes) upon the stage of Hellenistic cosmology,- it seems that the word-sigil ACRAM-MACHA-MEREI (acrammachamarei) signifies the invisible boundary between the emergence of one kheper and the disappearance of another, or a kind of ontological minima and sub-liminal bardo between that aspect of the Self outside the Absolute and that aspect of the Self within the Absolute, or the 'visible' and 'invisible' self-hoods, to continue using Gnostic terminology.

"
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby MagsJ » Sun Apr 18, 2021 2:05 am

_
Words are understandable/understood.. no matter how you string them together.

Words > sentence > paragraph > book. I think it’s the meaning/the intent, behind them/words, that gives them any/their weight.

..and language came to be/came to be a thing, and language then became universal.. and when that day arose, language became a tool.. a tool for manipulation and lies.

Who do we listen to, who do we believe?
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Sun Apr 18, 2021 2:23 am

You believe the guy whose doesn't believe himself.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby promethean75 » Sun Apr 18, 2021 5:46 am

"I felt the need to point out an important point of distinction between the achamoth and the bythys"

Cool, because earlier I was like 'damn I hope he knows the important distinction between achamoth and the bythys'... and then bam, you nailed it.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby MagsJ » Sun Apr 18, 2021 6:09 am

Parodites wrote:You believe the guy whose doesn't believe himself.

I said ‘we’ not ‘I’ ..does your response still apply after that fact/is dependent on the ‘we’ and not the ‘I’?
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ
I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Huh! - MagsJ
You’re suggestions and I, just simply don’t mix.. like oil on water, or a really bad DJ - MagsJ
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby MagsJ » Sun Apr 18, 2021 6:15 am

Parodites wrote:I edited and added a bunch of stuff, I find it difficult to stop talking, but I believe I am done now; it rests.

Like dough, proving? rising, only to have all the air knocked out of it.

Lectins.. f*ck em!
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ
I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Huh! - MagsJ
You’re suggestions and I, just simply don’t mix.. like oil on water, or a really bad DJ - MagsJ
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Re: Schizoposting # 6: The Transyuggothic Philosophy of Horr

Postby MagsJ » Thu Apr 22, 2021 12:23 pm

Parodites wrote:Is all this stuff philosophy? Is it anti-philosophy? Is it meta-philosophy? Some weird discursive treatise on transcendental ontological synthesis? Is it xenopsychology, to use the term I brought up at the beginning of the text? A gnostic hymn to creation? The stirrings of a new epic poem? Is it fiction? A form of cybernetic neo-occultism? Is it mythology? Is it active mythopoesis? Is it 'hyperstition'? Is it theology? Is it an ARG, an alternate reality game? You bet it's an ARG, because all reality is an alternate reality and planet earth is itself a big ARG.

We partake in what we want to partake in and discard the rest, or sometimes we might want to fully submerge ourselves in reality and at other times feel the need of total abstraction from it.. the mind, focusing in on what it chooses to settle on, at any given moment.
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ
I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Huh! - MagsJ
You’re suggestions and I, just simply don’t mix.. like oil on water, or a really bad DJ - MagsJ
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby polishyouthgotipbanned » Thu Apr 22, 2021 2:55 pm

What a load of pretentious and shallow shit. A mature Lyssa has come about, finally. Real Europeans are not European...they are Greek and Indian.
At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did nove yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby MagsJ » Thu Apr 22, 2021 7:32 pm

polishyouthgotipbanned wrote:Real Europeans are not European...they are Greek and Indian.

Who are you referring to here? Name names.. be brave.

Scared of being schooled?
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ
I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Huh! - MagsJ
You’re suggestions and I, just simply don’t mix.. like oil on water, or a really bad DJ - MagsJ
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby polishyouthgotipbanned » Thu Apr 22, 2021 7:42 pm

of course i am scared, life is fragile and one retard with a weapon is enough to cause a great tragedy and a mass of senseless suffering. you think i dont live in a fear of some autistic cunt raping my sister when she is out late in the evening??? or that somebody tries to kidnap my youngest when she goes school??? or that i come across somebody i should not have came across at 3 am in the park whilst drunk? you think i am not scared of SATIRE or the cunt kvasire? of course i am. but i am not a coward nor a fool and i dont let my fear consume me and turn me into an animal.
At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did nove yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby polishyouthgotipbanned » Thu Apr 22, 2021 7:56 pm

but do you think i am scared to call names??? haha...who is scard of whom??? i am hiding now???
At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did nove yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby WendyDarling » Thu Apr 22, 2021 8:04 pm

MagsJ wrote:_
Words are understandable/understood.. no matter how you string them together.

Words > sentence > paragraph > book. I think it’s the meaning/the intent, behind them/words, that gives them any/their weight.

..and language came to be/came to be a thing, and language then became universal.. and when that day arose, language became a tool.. a tool for manipulation and lies.

Who do we listen to, who do we believe?


What perturbs me in this day and age is the redefining of words rather than inventing new words to describe change, it’s unabashed word hijacking that is mucking up ideas but the intent of word hijacking is to deceive.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby polishyouthgotipbanned » Thu Apr 22, 2021 10:30 pm

Dont worry about the language, worry about free-speech and quality of information and its accessibility and worry about tribalization of the Western societies and the decline of the Éuropean' Christian ethics. Even if you hacked the English language by 2/3s, it would matter minimally but if you make it impossible to distinguish between garbage and lies and good information or you censor the free exchange of news and discourse then you kill the democracy and kill what people have in their heads and you kill its quality.
Last edited by polishyouthgotipbanned on Thu Apr 22, 2021 10:38 pm, edited 1 time in total.
At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did nove yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby polishyouthgotipbanned » Thu Apr 22, 2021 10:35 pm

Language fixation is for daft kooks.
At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence. Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light. That of the Immortals did nove yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Fri Apr 23, 2021 4:26 am

polishyouthgotipbanned wrote:Dont worry about the language, worry about free-speech and quality of information and its accessibility and worry about tribalization of the Western societies and the decline of the Éuropean' Christian ethics. Even if you hacked the English language by 2/3s, it would matter minimally but if you make it impossible to distinguish between garbage and lies and good information or you censor the free exchange of news and discourse then you kill the democracy and kill what people have in their heads and you kill its quality.


Yeah, I did worry about the free-speech, and I got banned off every social media I had, so I decided to speak in Latin or Greek when I had something to say about that, because these faggoty Shoggoth-puppet AI-whores can't understand when I use those tongues.
Qui non intelligit, aut taceat, aut discat.

BTHYS TOU ANAHAT KHYA-PANDEMAI.
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ΑΝΤΗΡΟΠΑΡΙΟΝ,
in formis perisseia mutilata in omnia perisarkos mutilatum;
omniformis protosseia immutilatum in protosarkos immutilata.

Measure the breaking of the Flesh in the flesh that is broken.
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby MagsJ » Fri Apr 23, 2021 2:52 pm

WendyDarling wrote:
MagsJ wrote:Words are understandable/understood.. no matter how you string them together.

Words > sentence > paragraph > book. I think it’s the meaning/the intent, behind them/words, that gives them any/their weight.

..and language came to be/came to be a thing, and language then became universal.. and when that day arose, language became a tool.. a tool for manipulation and lies.

Who do we listen to, who do we believe?
What perturbs me in this day and age is the redefining of words rather than inventing new words to describe change, it’s unabashed word hijacking that is mucking up ideas but the intent of word hijacking is to deceive.

From my perspective, the world has gone mad. The world has reaped what it sowed.. lack of foresight/forethought much.
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ
I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Huh! - MagsJ
You’re suggestions and I, just simply don’t mix.. like oil on water, or a really bad DJ - MagsJ
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Fixed Cross » Sun Apr 25, 2021 2:20 pm

MagsJ wrote:
WendyDarling wrote:
MagsJ wrote:Words are understandable/understood.. no matter how you string them together.

Words > sentence > paragraph > book. I think it’s the meaning/the intent, behind them/words, that gives them any/their weight.

..and language came to be/came to be a thing, and language then became universal.. and when that day arose, language became a tool.. a tool for manipulation and lies.

Who do we listen to, who do we believe?
What perturbs me in this day and age is the redefining of words rather than inventing new words to describe change, it’s unabashed word hijacking that is mucking up ideas but the intent of word hijacking is to deceive.

From my perspective, the world has gone mad. The world has reaped what it sowed.. lack of foresight/forethought much.

It has been mad for a very long time. What has happened recently is that smartphones replaced humans as the dominant species. Humans have now no responsibility whatsoever anymore, not for themselves nor for their world, and thus all that is left for them to experience of themselves is their own insanity.

Have you noticed how every blogging retard and 'awesome person' on youtube is now saying 'this is insane' ? Insane is the new inane.
The strong act as they may, the weak accept what they must.
- Thucydides
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Sun May 02, 2021 12:02 am

MagsJ wrote:
Parodites wrote:You believe the guy whose doesn't believe himself.

I said ‘we’ not ‘I’ ..does your response still apply after that fact/is dependent on the ‘we’ and not the ‘I’?


I don't know We very well, so I try not to speak on behalf of those with whom I have little familiarity. I know 'I' pretty well though, so I also know 'You'.
Qui non intelligit, aut taceat, aut discat.

BTHYS TOU ANAHAT KHYA-PANDEMAI.
-- Hermaedion, in: the Liber Endumiaskia.

ΑΝΤΗΡΟΠΑΡΙΟΝ,
in formis perisseia mutilata in omnia perisarkos mutilatum;
omniformis protosseia immutilatum in protosarkos immutilata.

Measure the breaking of the Flesh in the flesh that is broken.
[ The Ecstasies of Zosimos, Tablet
the First.]
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Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby Parodites » Sun May 02, 2021 12:14 am

That guy polishyouthgotipbanned needs to get banned. I don't care about political disagreement or even aggressive disagreement, but the guy is just there trolling one post after another, filling up an entire page of my thread with something about rape and whatever else, I didn't even bother reading past his first one. If you keep putting that shit in this thread I'm going to ask you to be removed from the forum, if you just go away I'll leave it.
Qui non intelligit, aut taceat, aut discat.

BTHYS TOU ANAHAT KHYA-PANDEMAI.
-- Hermaedion, in: the Liber Endumiaskia.

ΑΝΤΗΡΟΠΑΡΙΟΝ,
in formis perisseia mutilata in omnia perisarkos mutilatum;
omniformis protosseia immutilatum in protosarkos immutilata.

Measure the breaking of the Flesh in the flesh that is broken.
[ The Ecstasies of Zosimos, Tablet
the First.]
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Parodites
 
Posts: 427
Joined: Wed Jan 08, 2020 12:03 pm

Re: Schizopost. 6: The Transyuggothic Philosophy of Horror.

Postby MagsJ » Mon May 03, 2021 3:30 pm

Fixed Cross wrote:
MagsJ wrote:
WendyDarling wrote:
MagsJ said: “Words are understandable/understood.. no matter how you string them together.

Words > sentence > paragraph > book. I think it’s the meaning/the intent, behind them/words, that gives them any/their weight.

..and language came to be/came to be a thing, and language then became universal.. and when that day arose, language became a tool.. a tool for manipulation and lies”.

Who do we listen to, who do we believe?


What perturbs me in this day and age is the redefining of words rather than inventing new words to describe change, it’s unabashed word hijacking that is mucking up ideas but the intent of word hijacking is to deceive.
From my perspective, the world has gone mad. The world has reaped what it sowed.. lack of foresight/forethought much.
It has been mad for a very long time. What has happened recently is that smartphones replaced humans as the dominant species. Humans have now no responsibility whatsoever anymore, not for themselves nor for their world, and thus all that is left for them to experience of themselves is their own insanity.

Have you noticed how every blogging retard and 'awesome person' on youtube is now saying 'this is insane' ? Insane is the new inane.

Does that mean that we are our data limit.. when it runs out, we do too? hehe

I think it the younger generations to me, that are constantly filming content to upload to Insta or TikTok or blogs, or..

We’ve all taken a collective global breath, so now will we see clarity and a truer personal purpose and adjustments made? for this is what I’ve been thinking about, the last few weeks.
The possibility of anything we can imagine existing is endless and infinite.. - MagsJ
I haven't got the time to spend the time reading something that is telling me nothing, as I will never be able to get back that time, and I may need it for something at some point in time.. Huh! - MagsJ
You’re suggestions and I, just simply don’t mix.. like oil on water, or a really bad DJ - MagsJ
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