@Victoribus Spolia, @Potemkin ;
So, preparatory to expanding on my opposition to this Western/Faustian Age of Devilry, of the Machine which replaces God, I quote from Spengler again to indicate with what sort of culture my loyalties lie;
Quote from: Spengler vol II p.233-234
The world, as spread out for the Magian waking-consciousness, possesses a kind of extension that may be called cavern-like, though it is difficult for Western man to pick upon any word in his vocabulary that can convey anything more than a hint of the meaning of Magian "space." For "space" has essentially unlike meanings for the perceptions of the two Cultures.
The world -as-cavern is just as different from the world-as-extent of the passionate, far-thrusting Faustian as it is from the Classical world-as-sum-of-bodily-things. The Copernican system, in which the earth, as it were, loses itself, must necessarily seem crazy and frivolous to Arabian thought. The Church of the West was perfectly right when it resisted an idea so incompatible with the worldfeeling of Jesus, and the Chaldean cavern-astronomy, which was wholly natural and convincing for Persians, Jews, peoples of the Pseudomorphosis, and Islam, became accessible to the few genuine Greeks who knew of it at all only after a process of transvaluing its basic notions of space.
The tension between Macrocosm and Microcosm (which is identical with the waking-consciousness) leads, in the world-picture of every Culture, to further oppositions of symbolic importance. All a man's sensations or understanding, faith or knowledge, receive their shape from a primary opposition which makes them not only activities of the individual, but also expressions of the totality. In the Classical the opposition that universa lly dominates the waking-consciousness is the opposition of matter and form; in the West it is that of force and mass. In the former the tension loses itself in the small and particular, and in the latter it discharges itself in the character of work.
In the World-Cavern, on the other hand, it persists in traversing and swaying to and fro in unsure strugglings, and so becomes that "Semitic" primary-dualism which, ever the same under its thousand forms, fills the Magian world. The light shines through the cavern and battles against the darkness (John i, 5). Both are Magian substances. Up and down, heaven and earth become powers that have entity and contend with one another. But these polarities in the most primary sensations mingle with those of the refined and critical understanding, like good and evil, God and Satan. Death, for the author of the John Gospel as for the strict Moslem, is not the end of life, but a Something, a death-force, that contends with a life-force for the possession of man.
But still more important than all this is the opposition of Spirit and Soul (Hebrew Ruach and nephesh, Persian ahu and urvan, Mandaean monuhmed and gyan, Greek pneuma and psyche) which first comes out in the basic feeling of the prophetic religions, then pervades the whole of Apocalyptic, and finally forms and guides the world-contemplations of the awakened Culture Philo, Paul and Plotinus, Gnostics and Mandaeans, Augustine and the Avesta, Islam and the Kabbalah. Ruach means originally "wind" and nephesh "breath." The nephesh is always in one way or another related to the bodily and earthly, to the below, the evil, the darkness. Its effort is the "upward." The ruach belongs to the divine, to the above, to the light. Its effects in man when it descends are the heroism of a Samson, the holy wrath of an Elijah, the enlightenment of the judge (the Solomon passing judgment, ) and all kinds of divination and ecstasy. It is poured out. 3 From Isaiah xi, x, the Messiah becomes the incarnation of the ruach. Philo and the Islamic theology divide mankind into born Psychics and born Pneumatics (the "elect," a concept thoroughly proper to the world-cavern and Kismet).
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In generalities this is all true, although with my own specific theological position there are points of different emphasis and opinions on errors in religions within this cultural zone. But an affinity is there for the whole.
Instead of a progressive upward evolution, a battle between the Darkness and the Light, within me a striving and swaying about as forces seen and unseen fight within me and outside me, and I am only a part of the whole struggle.
Instead of looking out on an Infinite Space, I see a Enclosing Vault of darkness and lights, for signs and seasons which give the meaning behind Astrology. Instead of an Infinite or Near-Infinite Time, I find a non-progressive Beginning, Middle, and End of the Whole, whereupon the Cavern will be recreated, made perfect and new, and not entirely long in duration, a blink of an eye, really.
Magic, and Alchemy.... Cabala. Shining Lights and Deep Darknesses emblazoned on Eldritch Numbers and Letters. Rosicrucianism and the Philosopher's Stone. I find meanings there even if again on specifics there are mistakes and errors.
Instead of a God bound, a God Who is free and Who can do anything He Wills, miracles and wonders. A God of Saints Abraham, Isaac, and Jacob, not of the Philosophers and Savants.
Quote from: Spengler vol II p.239
World-history is the picture of the living world into which man sees himself woven by birth, ancestry, and progeny, and which he strives to comprehend from out of his world-feeling.
The historical picture of Classical man concentrates itself upon the pure Present. Its content is no true Becoming, but a foreground Being with a conclusive background of timeless myth, rationalized as "the Golden Age." This Being, however, was a variegated swarming of ups and downs, good and ill fortune, a blind "thereabouts," an eternal alteration, yet ever in its changes the same, without direction, goal, or "Time."
The cavern-feeling, on the contrary, requires a surveyable history consisting in a beginning and an end to the world that is also the beginning and the end of man. Acts of God of mighty magic and between these turns, spellbound to the limits of the Cavern and the ordained period, the battle of light and darkness, of the angels and Jazatas with Ahriman, Satan, and Eblis, in which Man, his Soul, and his Spirit are involved.
The present Cavern God can destroy and replace by a new creation. [...] The consequence of this is a historic outlook like that which is natural to Islam even to-day the view over a given time. The world-view of the people falls naturally into three major parts world-beginning, world-development, and world-catastrophe.
This is my historical periodic view of Time; ''World-Beginning/World-Development/World-Catastrophe, contrasted with the Western/Faustian ''Ancient/Medieval/Modern''. But what's more, we have signs and wonders and mighty magic, as the Magian finds the Faustian mind under the spell of the Evil One, as Spengler writes;
Quote from: Spengler vol II p.235
Whereas the Faustian man is an "I" that in the last resort draws its own conclusions about the Infinite; whereas the Apollinian man, as one soma among many, represents only himself; the Magian man, with his spiritual kind of being, is only a part of a pneumatic "We" that, descending from above, is one and the same in all believers.
As body and soul he belongs to himself alone, but something else, something alien and higher, dwells in him, making him with all his glimpses and convictions just a member of a consensus which, as the emanation of God, excludes error, but excludes also all possibility of the self-asserting Ego. Truth is for him something other than for us.
All our epistemological methods, resting upon the individual judgment, are for him madness and infatuation, and its scientific results a work of the Evil One, who has confused and deceived the spirit as to its true dispositions and purposes.
Emphasis in bold. ''Epistemology'' being of course; '' how we come to know things''. So, how then could I belief otherwise, then to think that our reason, our individual judgement, is blinded and deficient? And yet this new society born in roughly the year 1000 AD give or take a century or so, is entirely a creation of this individual will to power delusion.
Under a wicked spell... With that in mind, I shall speak of the Machine. What it is, and what it is not, and what influence it has on Western mankind, in my next post.
But man is a fickle and disreputable creature and perhaps, like a chess-player, is interested in the process of attaining his goal rather than the goal itself.