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July 17th, 2010


02:37 pm - repetition
After a long silence...
this is not my return. An entirely different turn,
there is one turn, one fluid verse,
uni-verse...
osmosis between chaos and kosmos...
chaosmosis.

Holes in my umbrella, becoming nonsense,
preparing for a new Earth, a new people,
a new sense of the world... entirely different,
not a return, not my return,
knot, a different return of sense,
entirely different, repetition

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May 16th, 2007


09:01 pm - pleroma
The aroma of the pleroma,
the body of my (m)other,
Pluto and Sun at zenith,
a smell of bread with butter.

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May 7th, 2007


01:16 pm - sacrifice at the altar ego
At the altar, the ego to the alter ego.

"We shall not be what we have been, but we shall begin to be other."
-- Joachim of Fiore

To be: the other, the alter, the altar. There is (no) more chance, for those who have ears to hear.

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November 12th, 2006


08:17 pm - withdrawn blind
...in a time after time,
a place after place,
an anchorite, withdrawn
into the desert,
knee deep in the flux, between

radicals and rhizomes:
no points, only lines --
no lines, only edges --
no edges, only

complex fluctuations
of intensities
intricately entwined --
the sight of the blind
in a time after time....

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September 15th, 2006


12:43 pm - Deleuze
"Arguments from one's own privileged experience are bad and reactionary arguments."

"When someone asks 'what's the use of philosophy?' the reply must be aggressive, since the question tries to be ironic and caustic. Philosophy does not serve the State or the Church, who have other concerns. It serves no established power. The use of philosophy is to sadden. A philosophy which saddens no one, that annoys no one, is not a philosophy. It is useful for harming stupidity, for turning stupidity into something shameful. Its only use is the exposure of all forms of baseness of thought.... Philosophy is at its most positive as a critique, as an enterprise of demystification."

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September 5th, 2006


01:19 pm - remembering english-speaking philosophers
Scepticism is the chastity of the intellect, and it is shameful to surrender it too soon or to the first comer.
-- G. Santayana

In order to acquire learning, we must first shake ourselves free of it.
-- A.N. Whitehead

And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence.
-- B. Russell

Life is what the least of us make most of us feel the least of us make the most of.
-- W.V.O. Quine

The simpleminded use of the notions of "right" or "wrong" is one of the chief obstacles to the progress of understanding.
-- A.N. Whitehead

Progress, far from consisting in change, depends on retentiveness. Those who cannot remember the past are condemned to repeat it.
-- G. Santayana

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August 26th, 2006


01:27 pm
I've done a lot of research on shamanism and daoism lately, and so I've come across heaps of new-age drivel that I've had to separate from the thoughtful and critical texts that have found their way into publication. It's wonderful that there are so many publications available on issues relating to trance, transcendence, and self-transformation, but it makes me sad to think of the number of people who aren't educated enough to know good writings from bullshit, the number of people who learn about these things from within the confines of an epistemological straightjacket. (I'm not speaking of a relative sadness, but of the sadness that brought us the compassionate tears of avalokiteshvara and tara, the tears of weepy prophets or saints like Jeremiah or Augustine of Hippo)

Even people who have access to profound altered states of consciousness can only interpret the content of those states according to whatever epistemological suppositions they inhabit in their everyday lives. You (can) stare at the dharmakaya all day and still manage to relate to it according to a way of knowing that persistently reduces ultimate reality to a dualistic paradigm. {and I mean "dualistic" in an advaitin sense, which includes pluralism and even qualified monisms such as visitadvaita vedanta). You can taste the One Taste of enlightenment once or twice a week, but any abiding transformation takes place in an epistemological and ontological purification that emerges out of everyday practice.

Without purifying one's sense of knowing and being, with purifying oneself of ignorance (avidya), how is one to let individuation and differentiation bloom in all their effulgence, how is one to practice the emancipatory separation of the proverbial wheat from the chaff?

If you don't separate the wheat from the chaff, if you don't exercise the discerning precision of a mohel or manjushri, you may find yourself buying into new-age paradigms arguing that cosmic consciousness is a "fifth dimension" (with spatiotemporal dimensions comprising the first four). Without the blade of our judeo-tantrika, how are we to open up the clearing that liberates absolute (nondual) from relative (dual) reality? There is a difference between dimensionality and a dimension, just like there is a difference between thinghood and a thing, beingness and being, essence and manifestation. This new-age fifth dimension doesn't take into account the basic and fundamental problems of metaphysics. I'm not mentioning the book I saw this newage argument in. I've already forgotten its title. I didn't even want to write about it, but I had to exercise my judeo-tantric blade to purify myself of a shiver running through my heart.

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August 23rd, 2006


06:21 pm - mohel and manjushri
A dualistic understanding of politics has pervaded Western Civilization since its inception in the philosophy of hellenistic greece, specifically in Platonic philosophy and its allegorical representation of the relationship between scientific/philosophical knowledge and political power in terms of a cavern or cave which indicates an ontological and epistemological gap between two parties: 1) those who dwell in the cave and are unable to see the things themselves, as they exist on the surface, and 2) those who can leave the cave and see things with the illumination and enlightenment provided by the Sun. The illuminated initiates use their power to control the masses who dwell in the shadows of mere reflections. This dualistic understanding of political power is still at work in modernity, whether in Hobbes' concept of sovereignty, in Hegel's concept of the State, in the real and/or fictitious illuminati, and in the completely unrealistic politic that calls itself realpolitik. A nondual interpretation of political power would call for something entirely different (and this allusion to difference is not accidental; rather, it is indicative of a quasi-transcendental interval that cuts through duality -- the mohel and manjushri lend us their blades).

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August 9th, 2006


03:14 pm - nibbana
The Sanskrit word "nirvana" (pali "nibbana") has no semantic or etymological similarity to the English word "Enlightenment" or the German "Aufklarung." But the translation is inevitable, and within the gaps of this translation, the tathagatagarbha (is).

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July 26th, 2006


09:48 pm - all things are my body
From Wang Yangming:
Man is the mind of the universe: at bottom, heaven and earth and all things are my body. Is there any suffering or bitterness of the masses that is not disease and pain in my own body?

(page 27, Yamauchi, T. "Wang Yang-Ming." In Fifty Key Thinkers on the Environment, ed. Joy A. Palmer, 27-33. New York, NY: Routledge, 2001.)

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