Exegesis -- 038 - 1A
So Realm II (pain, enslavement, guilt, tears, punishment) is being dismantled by the cosmic Christ and rewoven into realm I (love, beauty, freedom, innocence, joy) and us with it. The BIP will be replaced by the PTG. We will pass from a mechanical state into true freedom of our minds, informed by St. Sophia, (the Logos) as psyche of the organism. The (or a) crucial transition to this took place in 1974: our historic situation was improved.
Realm II is a mere stockpile and in a sense delusional (irreal - a spell, or blindness or occlusion, oppressing us). What is useful in it Christ takes. (1) He as Holy Spirit awakens us from our programmed - android-like - sleep. By this we are released from enslavement (which we are only aware of as suffering and pointlessness: ie blind chaos ruling us).
It is Noos vs Ananke. Sentience (purpose) vs the deterministic. Healing (restoration) vs sickness.
What we get out of this is a return to God (Noos) and eternal life (through Christ as intermediary and cosmic body with us as parts).
I did not invent all this, nor accept it on faith: it was disclosed to me by the Holy Spirit, which saved me from physical and spiritual death. And freed me. We in Christ, and Christ in us.
(1) In this manner (it can be said) he has returned. I saw him. And I have heard his voice. I saw my name entered in the Book of Life, saw the prophetic book in which my troubles were foretold from the beginning, and granted the beatic vision of Exegesis -- 038 - 1B
reunion with God: the vast void, filled with love.
Exegesis -- 038 - 2
------(1) Cosmic Christ outside and
| | around us.
| Drawing -- see ms. | (2) Our own selves (psyches)
| | (3) Christ as Holy Spirit
------within us. So it can
be said that we are in Christ ((1)), and Christ is in us ((3)). This is a sacred mystery, how that which is macrocosmic and outside us can also be "smaller" than us and within us. Total reality (the pleroma) is like a titantic hologram of which each tiny bit is a replica of the totality. It is a mirror-like situation.
------
In Acts there are two conversions: of Paul on the road to Damascus, and the black eunach by Philip. In "Tears" these two are melded (condensed) into one conversion (of Felix). But all the parts of both are there.
Due to a vision (while on the road) he now embraces those whom he oppressed - and specifically what Paul writes about: agape.
------
Thinking over my exegesis I see it as a vast, original cosmology, partly philosophical and partly theological. It is my own worldview, in part divinely revealed to me, in part arrived at by careful analysis, ratiocination and so forth. It is an awe-inspiring structure and resembles no other arrived at by anyone I have ever heard of. Continually I have been corrected and instructed by the voice.
Exegesis -- 038 - 3
Bishop Berkeley ^See p. 6 felt the world was not there is the sense we think it to be, but was God acting directly on us ^to cause us to experience it. I presume one irreal world and another which is -
If only they had used "Noos" instead of "God" as their term. I see a sentient world replacing a blind and mindless one (as Pascal points out: the universe "Does not know"). This is the single idea I believe outweighs all else I've come to believe, know, and understand. We are confronted by process, and this is the process. This was Plato's cosmology. By this one can understand undeserved suffering (the Lower realm: mindless) and salvation (the action of the upper with its psyche Christ). That totality could be partly this and partly that, not all of one piece - Noos grows in its sovereignty; this is what time is, this extending process. God as invader in our (lower) world - who has ever grasped this? And at the same time spaceless inside us: already here from the start, but silent. Waiting to link up with its macro form and thus abolish the two realm structure and arrive at God as all-in-all-and-all. God in unitary macroform rescues and liberates the plurality of micro (inner) forms. Salvidor Salvandus.
The progressive activity of mind overruling blind chance-and-determinism - the miraculousness and beauty of it, the wonder of it: this is what I saw, and this is what saved me. Not everything is part of the divine plan - but the divine wins in the end. No matter what card is thrown down it can always pick it up. Exegesis -- 038 - 4
It always supercedes.
------
I was taken over by a superior life form. Which was interfering with history. What am I suppose to do? How am I supposed to go on day by day?
------
Processes - blind ones - continually originate (or more properly come into being as the result of deterministic causes) in the lower realm, and are what we call evil, and are taken in tow by the overruling discretionary sentient powers of realm I. So the outcome is what we call Good (or more accurately intentional and purposeful). This dialectic continues perpetually. This transfer from realm I to realm II - this rising transmutation, this capture. So you must witness a process to its conclusion to correctly evaluate it.
900.
1575
1575
569.38
------
4619.38
2452
Exegesis -- 038 - 5
EB: <Re 1st cor.>
" ... a belief in salvation through spiritual knowledge or wisdom communicated by a revealer (not a redeemer) ... " etc. " ... they sought a revealer who had come into the world hidden from the evil powers and known only to those, the pneumatikoi, or the spiritual elite, who recognize him" Cf: " ... the Messianicsecret ... as an understanding. Both that the Messiah would appear without recognition except by those who are chosen and to whom he reveals himself and that we must suffer. For outsiders, then, he remains a mystery until the age to come." re Mark. "Many references to persecution in Mark point toward Roman oppression and a Martyr Church that was preoccupied with a confirmation with the Satanic power behind the world's hositility to Jesus and his message. There was stress on the underlying fact that the church must witness before the authorities in a hostile world."
Christ among us unknown except to a few to whom he reveals himself? Eschatological expectations secretly fulfilled? The Parousia secretly here? This is the sacred wisdom or Gnosis.
"Jesus came from a higher world." "His gift of eternal life is already conferred."
Exegesis -- 038 - 6
In his resurrected (ie cosmic and discorporate) form does He perhaps reveal his presence (Parousia) just to a few (Mark's "secrecy" theme)? And am I one of those few - dare I believe that without hubris? What else could explain my 2/3 - 74 experience? It wasn't just (sic) the Holy Spirit because I saw it/him/her outside me, overruling casual trains - it was in me and outside me, and I saw Rome at the time of Acts. And found that world depicted in "Tears" and the Kerygma of exculpation; also, what appears to be the Kerygma of His presence. (Disguised in the book - hidden, but there.) (The proclamation hidden, Him hidden.)
The secrecy theme - the hostile world of evil powers who are not to know!> Their world (realm II) is being secretly transmuted out of their control.
------
Berkeley's theory about God causing us to experience the world by Him operating on us directly, and the world not real - this is Lem's problem as stated "Could a brain which is being fed a spurious reality detect it as such - ie to be spurious?" A technological foul up would equal a dysfunction such as a major time dysfunction: ie the person (ie brain) suddenly fed a different "tape" (world), giving it 1) not only a fading out of one world, but in addition 2) a fading in of another. In such an
Exegesis -- 038 - 7
event using either Berkeley's or Lem's model you would (as individual brain) have the necessary evidence, were the world substantial and hence the sole world, this could not happen. And Zebra did act directly on my percept system. Then I have my epistemological solution: dysfunction or foul up, or de-occlusion - the result is the same.
To someone who might object to Berkeley's hypothesis as pragmatically meaningless, I say, "wrong." If Berkeley is right, we are linked - not to an it - but are confronted by an intelligence, and one greater than our own. Second, the presented world could be taken away and another one substituted. Third, God could unveil himself as that which we confront: the occlusion, posited therewith. Could be lifted and we could see a "you" not an "it." I think my 3-74 experience confirms all this.
Then there is an epistemological reciprocal verification between 1) seeing Zebra; and 2) seeing another space-time world, esp since Zebra was "spider-like" ie weaving reality, changing it. It obviously generates whole worlds, and impresses those worlds on our senses.
Exegesis -- 038 - 8
And in addition, its reality-generating power extends into the person in terms of his memory and identity; it can be perfectly synchronized with the projected outer reality, producing what I call a push-pull feedback loop. So nothing discordant is experienced by the person. Wow. I'd guess a deliberate "dysfunction" would have to be created, for the person to get de-occluded.
Then am I to infer that [true, actual] salvation meant being broken free of this push-pull inner/outer "taped" reality? Wow, is that ever some salvation! That is pretty heavy. A rigid inner-outer synched programming! 1) World outside; 2) identity and memories inside - and both irreal. I guess this is realm II ... but - wow, to have this "cut" or withdrawn ... shades of "The Electric Ant." Machine intelligence: android - not free.
And the Christian secret: we're really "in" Acts, as I show in "Tears." The computer or brain, fed a spurious reality, was able, in "Tears" to trace the contours of the actual reality. Yes, it was able to tell.
Whatever and whenever world it feeds us will seem absolutely natural, since our memories and identities are cinched up. Then what happened to me in 3-74 in which
Exegesis -- 038 - 9
I had 2 superimposed worlds and 2 superimposed selves? Not a dysfunction; I think I was being let in on the Gnosis deliberately (ie lifted out of realm II).
I can't stress this enough: whatever reality you see, you will remember it having "always" been there, even if in actuality up to that moment you'd been another person fed another reality entirely.
What a demonstration of God's power! (ie 3-74.) To be stuck in 2 space-time worlds at once, with 2 inner selves each with its own memory! Each matching one of the two external worlds: and to see Zebra as well, modifying one of the two worlds -
It showed me it could as effortlessly place me in another space-time as leave me where I'd been.
Also - we are not just inner-outer programmed to respond to disinhibition stimuli in our world; we are programmed to experience that world qua world! Perhaps this is why this inner-outer "tape" can be perfectly synchronized: the particular world isn't even really there, the "world" is just really a bundle of info-rich signals fired at us, like colored lights.
Exegesis -- 038 - 10
Well, this just bears out Parmenides' contention that form II (what I call realm II) is not real.
The collapse of my inner identity may have led to the reciprocal collapse of the analagous outer world. Another identity came from somewhere - but where? 2000 years ago, Rome - but strangely, the world I wrote stegenocraphically in "Tears". There is another world but - it's like plugging in replacement modules. The absolute link between inner identity and world must be understood; the two can't be pried apart. Then if I tamper with my identity I can switch worlds - we are yoked to world, not the world but whatever the analog world is. Then Zebra can generate a world by generating the identity, and identity - if we start talking about the soul - is considered a fragment of God.
Theology supports this "soul-identity" concept.
What must be ascertained is whether Acts is a world (among worlds) or the world. The the world theory would be easy to handle - the a world theory would less ~~easy~~ easily explain "Tears," although with effort it could be worked in. The a world theory leads to chaos, to nowhere. I sense that this is a matter of divine discretion; it chooses to supply the world of Acts for reasons but is not limited to it, as if word binds God.
What we have is pattern recognition based on memory. You cannot identify Rome if you cannot remember it. Two things are required:
1) internal enhanced memory (anamnesis)
2) the outer Gestalt. (to be recognized). It
Exegesis -- 038 - 11
is evident from this that either (1) or (2) alone would produce no results. Rome could be staring you in the face, and without enhanced memory it might as well not be there. Suppose, then, it has been there all this time but memory was lacking. If, then, memory were suddenly augmented, Rome would seem to appear (ie the Gestalt would be recognized), as if it had just now come into being. Thus, the most economical theory to explain my seeing Rome CAD70 in 3-74 is to say, "it was there all the time but I lacked the long-term memory by which to recognize it." Thus the tinkering could be limited to the inner me, and world left unchanged. But world is stigmatized as having really secretly been Rome all along concealed by our ignorance.
The Rome - world of Acts - is the - not a - world. Anamnesis is the crucial change.
I now state: whatever and whenever the world of "Tears" is, that is the true world. If it can be shown to be the Rome of the time of Acts, then Rome at the time of Acts is the genuine (but normally unrecognized) reality. (turn to p 73)
Scrupulous study of "Tears" convinces me that it is covertly Acts, but, in the novel, glossed over by a modern overlay - exactly as it is as our reality. The form-axis "reversion" of "UBIK" (the onion model) must be looked to. "Tears" is a special (particular) case of the devolution of "UBIK."