Mystic Currency on the Stack of Scenes
Mysticism and the Scene of Representation
“When you read Aurobindo and the idea of manasputra, how did you think it could relate to GA? This is obviously the area where you and I are aligned and aligned with some form of Idealism, one way or another, but where Adam struggles to follow. I think as we catch up to him, we'll do powerful things to his originary scene, just like he did to Eric's. With his talk of idioms and samples, he already is open to receiving it, like Montezuma Quetzalcoatl.”
“I'm going to be honest I don't remember that dialogue. I never really cared for ideological similarities between Aurobindo and GA, but from what I am seeing, on the internet, I am more reminded of when he talks about idea-realities and the Supermind. But yes, I see what you mean and what you are getting at. I'm not in too big of a mood to explain it, but I see it how he describes the Brahman as the infinite one, and it's descent into the marginal ignorance of multiple personalities or godheads. From there [it is the Brahman’s] increasing descent into matter [, which we can say specifically is the ignorance to be conquered] etc..
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He has a very convincing dialogue on idealism and nature, through his discussion of the Supermind. I have it highlighted extensively in my Kindle and already made the connection to GA, through that. I didn't necessarily see too much of a need for an explicit rhetoric on mind people being disseminated through some idea realm. If we talked about that, to the GA crowd, they'd just say how it's that anthropomorphic originary scene, again. So I focus more on spiritual states and bringing them into reality, and forcing others to view them aesthetically and logistically.”
Aurobindo, the Supermind and the scenic meta-linguistic archive:
Here, it's the end of book one of the Divine Life:
“ And still we can recognise at once in the Overmind the original cosmic Maya, not a Maya of Ignorance but a Maya of Knowledge, yet a Power which has made the Ignorance possible, even inevitable. For if each principle loosed into action must follow its independent line and carry out its complete consequences, the principle of separation must also be allowed its complete course and arrive at its absolute consequences; this is the inevitable descent, facilis descensus, which Consciousness, once it admits the separative principle, follows till it enters by obscuring infinitesimal fragmentation, tucchyena , into the material Inconscience, — the Inconscient Ocean of the Rig Veda, — and if the One is born from that by its own greatness, it is still at first concealed by a fragmentary separative existence and consciousness which is ours and in which we have to piece things together to arrive at a whole.”
Aurobindo is doing a lot here. One, he's realized the One; Two, he's meditated on the One, and pointed out how it has expanded its Idea-realities into the "separative" ignorance; Three, this pries open his philosophy on where consciousness can appear within matter.
Then, his spirituality is following the liberation of the One in the separative existence. So, it would follow, The One has liberated itself and reunified into the domain of space, matter, the galaxies, the sun, the earth, the bacteria, plants and animals. With humans it becomes explicit and "known" but still hidden, with the first sign. Etc. Etc. Then we follow the varying degrees of historical evolution of consciousness, until we get to Aurobindo and what he's doing right then and there. ”
Comment: “Aurobindo’s Supermind seems to be Adam’s ‘Archive’.”
Drawing from more of The Divine Life, here’s some quotes that details what Aurobindo’s Supermind actually means:
"A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many. . . Moreover it is possible for Mind to rise beyond itself into certain heights or planes of consciousness which receive into themselves some modified light or power of the supramental consciousness and know that by an illumination, intuition or a direct contact or experience, although to live in it and see and act from it is a victory that has not yet been made humanly possible. . . And first we may pause a moment and ask ourselves whether no light can be found from the past which will guide us towards these ill-explored domains. We need a name, and we need a starting-point. For we have called this state of consciousness the Supermind; "
[So, it goes without saying that the supermind is the “intermediator between the one and the many”, i.e.: if this is a state which can be attained it can be referenced to and drawn upon, much like an archive.]
“ [There's] obviously a difference in material and technological usage here, where Aurobindo means one "instantiation" of archive above all else, but Adam builds archival data from the scene, first.
Obviously Adam's usage of it is, data approaching embodiment in the scene. For Aurobindo we would say, “his Supermind is the data archive of the mind's qualities, where light is the splendor, bliss, and truth that is to say, the data of mind embodied most completely in the scene, where his ignorance then, is that which is not archived, or ‘absentminded’. ”
“You probably never read integral yoga (not your speed), he talks about that feeling in there. Where that spiritual force can break through upwards and descend downwards sometimes, too, depending on where it's needed and for what. He's fairly self aware of what he's doing and why.
The GA crowd is focusing on Buddhism next conference. This is where my head has been at, and why I have posted the ways I have been posting. They don't have to agree with us, but, we just have to communicate and participate together with each other in ways that progress the One.
Adam is a free mind, he will travel where he pleases. I wouldn't worry too much about whether he develops some spiritual consciousness, we can always teach him the definition of the higher states, and he idiomize them and translate, anyways. So it's never a big deal.
We're always humans firstly, no one can ever be forced into liberation but must ascend into it. [You can think of this as the need for the originary sign to be applied to other objects that introduce violence in the scene. The first sign had to be the “deferral of violence” to fulfil an ethical need, so the result of that is that it ends up, it just so happens to be, around a single object, and not all object that could , theoretically, cause violence.] So, whether you like it or not, Adam is in fact, practicing higher spiritual consciousnesses (essentially) even if he hasn't completely de-ritualized himself from his concept of body. [In this sense I am meaning, that by making scenes aesthetic, or positing the center appropriately, ensuring that we all say, “we are on a scene together,” is essentially the goal of higher spiritual consciousness. All higher spiritual aims are directed to the pragmatic paradox associated with realizing this value of “scenic together-ness” and ensuring that others realize it as well.]
Maybe you already know this, but what defines an increasing power of consciousness is a concentration of what is already existent. There is no short cut.
If you want him to understand and leap into idealism, like a Buddhist master leaps into the consciousness of a fish, you must seduce him in ways that make "sense". Sense as sense, or sense as ignorance, and sense as sample, or sense as sameness.
I use the word "make" as in we need to develop a currency that interfaces between spiritual consciousness focused on sense (or the idiomization of intensities of consciousness of language, the applied effort of the deferal of desire as the liberation from ignorance) as generative. He already knows a lot of this, but wouldn't necessarily see too much of a need to include perceptive sense into his model, as he mentions in his most recent article: the generative sections go more to semantic primes or the metalanguage of literacy, operating within the present.
Anyway I need some sleep because I think my brain is going to mush. Hopefully you can see where I'm going with the difference between a descent downwards (to semantic primes, but applied to "sense") and an ascent upwards (to metalanguage of literacy). He's already doing it. . . .”
In that last section I talk, to put it more plainly, about developing a currency, or a way of valuing, spiritual consciousness within a kind of anthropology of scenes. Here are a few comments I typed out on the neoreactionary absolutist subreddit, that detail the specifics a bit further:
What it means to use Money:
“So, if we think through a couple of hypothetical scenes:
Money is transferred
This happens because of an exchange
(3. In barter, money doesn't really need to exist, we can just give items to each other 4. In modern markets, the exchange is no longer material and so "money" is used in place of the "second item")
5. For money to have value it must be "the derivative" or the chance of an item continuing to be maintained on a scene
When Adam talks about the necessity of the future for derivatives, he's meaning that whatever can be used to maintain linguistic presence, can be used as a derivative of "data" or ostensives on a scene. And how those can be valued through maintaining their presence.
So, you can think of it less like us getting rid of money (at first) but like moving the "value" of money away from strictly pure mathematical derivatives in strictly economic contexts, and expanding the scene to other derivatives, with which we supply (like money) through the utterance of idioms.
A good example of this would be a business meeting between executives. They don't necessarily give each other money for information, they just might develop a friendship which would then, strangely enough, create value in the maintenance of presence (through friendship) or even [eventually] "more money".
Adam obviously talks in broad terms of teams oriented to the future through the creation or maintenance of idioms, ofc.
To conclude: idioms guarantee the maintenance of the future and thus have a greater, more impactful force on "money". Which money is just the store of derivatives, not necessarily the only way we can 'derivise' (divinise?) the future through the maintenance of presence.”
Mystic experiences as generating meta-linguistic idioms?
“Think of it like this:
If mysticism is the root of all wisdom-literature and mystics such as Wolff seems "to write as though their hand moves on its own," then your whole Promethean Idealism project [with goal of resolving our modern, economic and rights based society with mysticism] is just a group, a team, oriented to the most maximal way of generating idioms to maintain linguistic presence.
Or, that is to say, mysticism points to ostensible idioms on a scene that guarantee the future of other scenes where presence is not necessarily guaranteed, so the Promethean arm of that team, would be to orient these higher level realizations into other teams, to guarantee their own futures and bring more futures into your stack.
[That is to say, if the idioms generated by mystic scenes guarantee the future of other linguistic scenes, they are just the meta-language of all scenes. Which is identical to what we outlined in the first section: what does it mean to make sense?]
It is always a communal and anthropological paradox. Gans' recent chronicle on Agamben's "What is Philosophy?" details that revelation more, too.
Adam's scene is just paradoxically the middle ground (just like Gans' scene is). So, neither of them need mysticism, because they feel that presence can be maintained purely through the current scene. We've just chosen our team, is all, because it guarantees successful maintenance of our stack of scenes generated from broadest Archive or scene of representation.
Isn't that all Wolff is doing? Going from sangsara to nirvana to consciousness-without-an-object? He's finding the most maximal scene (connecting to the Archive), and then ceaselessly generating idioms of varying types of data (ostensives in a variety of scenes) to continue to connect the Archive of all scenes into the most minute, or small, of scenes. So, he puts emphasis on teaching concepts, and connects to so much philosophy with his math and his rationalistic mysticism.
Where it generates paradox is where Wolff doesn't necessarily think (maybe he does? I seem to remember his transcendental realizations approaching this) how is he coming to an increasing realization of this through his scientific-like autobiography of his mystical experiences. We can easily say that through Adam's terms, and would be able to say to Wolff, by logging his descent into a most archival "consciousness" (data imbed into the scene, which can be "aesthetically" "experienced"), he is paradoxically, already participating in bringing it into reality. There is much we could say on Aurobindo, as I already said, and will connect to Steiner and his "clairvoyance" or aesthetic scenes.
But realistically, it's all idioms, so the mechanisms we develop are going to be oriented to where we see and direct ourselves in our personal life purposes as well as our collective-teams on the collective stack, as well. Doing so will continue to organize a field of idioms, small inter-personal stacks of scenes, into stacks that are collectively maintained. With which, even stranger and new idioms and fields of maintenance will emerge out of.
In due time I'll write what has to be written about to clear up the confusion that still emanates from that Promethean Idealism project, but hopefully that suffices. Let me know. Paranirvana is simply the realization of the Archive that exists on a deeper scene that sublimates both nirvana and sangsara. Wolff and Aurobindo taught this explicitly, but Steiner knew it as well. He just taught it to esoteric students, ofc. We all have our place in the scene of representation.
The most profound realization I had was that the greatest of mystics just Realize. Then, they pick (or are already chosen?) their team they embolden. To begin to think that, somehow, you individually surpass that, with whatever ideological or rhetorical framework you support is divinely humorous and the deepest irony "Lila" gives to us. We're all in it together, and every scene can become beautiful. What matters is how we "think" how we consciously "realize" idioms, it doesn't matter whether we are one team or another, but rather that we are in teams, together in explicit or implicit ways, at all, that is what is important.
It's why, even if the rest of you hate on Steiner or don't care for him, I don't care. I still read him because i intuited something off with the way you guys reacted to him; I can read him. I see his "soul-form", his stack of scenes, and gave him the due diligence he would have appreciated; i evaluated he was a different caliber of thought-being. But I apply this to everyone I meet, on small and large scenes. Again, it's always teams on a scene generating idioms to gaurantee the future, that will bring the real out and continue the success of the real itself.
You seem to be close to realizing this on the broad wave-length or deeper conceptual level, so maybe you'll appreciate me writing this out. I don't intend to waste time, so I'm sorry if it ends up that way.
. . .
And to talk about "levels of language" I just describe them as a variety of idioms, here, since each level must be situated on a scene of a varying degree of "idiomatic freedom." It is always an aborted gesture of appropriation, an ethical need, that designates the sign; so we can't just presuppose any old idiom, of an infinite degree available to us, in any old situation. "Lower levels" designate universal levels of deferal, like the atoms and fabrics of space-time, and higher levels require the maintainence of the lower "scenic-idioms", like life is a "deferral from matter," etc, as you may remember from my Twitter thread on Aurobindo, with that quote from the Life Divine.
From the "conscious" to the inconscient to the life and animal then the intentive "mind"; we can still keep a kind of "idealism" within Adam's terminology, but they are all idioms on a scene in one level of sense.”
. . .
From some later post I had made, heres another quote on Aurobindo in the beginning to The Divine Life:
“"Awakened to a profounder self-knowledge than his first mental idea of himself, Man begins to conceive some formula and to perceive some appearance of the thing that he has to affirm. But it appears to him as if poised between two negations of itself. If, beyond his present attainment, he perceives or is touched by the power, light, bliss of a self-conscious infinite existence and translates his thought or his experience of it into terms convenient for his mentality, — Infinity, Omniscience, Omnipotence, Immortality, Freedom, Love, Beatitude, God, — yet does this sun of his seeing appear to shine between a double Night, — a darkness below, a mightier darkness beyond. For when he strives to know it utterly, it seems to pass into something which neither any one of these terms nor the sum of them can at all represent. His mind at last negates God for a Beyond, or at least it seems to find God transcending Himself, denying Himself to the conception."
"Just as there may be sense-organs or formations of sense-capacity which see the physical world differently and it may well be better, because more completely, than our sense-organs and sense-capacity, so there may be other mental and supramental envisagings of the universe which surpass our own. States of consciousness there are in which Death is only a change in immortal Life, pain a violent backwash of the waters of universal delight, limitation a turning of the Infinite upon itself, evil a circling of the good around its own perfection; and this not in abstract conception only, but in actual vision and in constant and substantial experience"
However we must consider this fact, deeply:
If there are beatudes beyond excellence that can invade the mind, then what of the mystic, the transitional ego of man that persists beyond death, and what then when such a self consciousness identifies itself with that same infinite totalities?
There must be an action and participation of such a self consciousness that transforms its transitional body into a more perfected whole, it is not sufficient to simply identify with the awakened totality but to bring it into the life-spirit of man. This was the tenant Aurobindo built upon in the first couple chapters (with the individual and its relationship to the world), so it's more interesting to think how such a mystical being would cognise and convert its self knowledge into replicatable people's, and begins to proginate other such mystical organs in other transitional beings. As such, the goal of all mystics is to awaken the imagination in itself, as an individual transformation, but also as a creative act for others to Meditate upon and take up as a possession then mastery themselves.”
Essentially, even within mysticism, Aurobindo recognized that his thought only has currency when its shared. But, sharing these new forms of knowledge must, in some way, be divorced from regular sense-perception. In the way that it may be generated from the senses, like how social systems are dependent on each being have sense to perceive others, yet the social dynamics is ruled by a higher level of idiom that can, at times, separate from those sense-realities. Aurobindo's project is like an adventurer. He travels roads little handled, through the inconscient, whether that's inconscient mind, inconscient matter, etc.. Aurobindo is in a constant playful wrestling with life.
In my own adventures it is both a challenge and an act of love to devour my masters. I give them new life through challenging their teachings by putting them into practice—by learning them I instantiate those teachings into my own stack, my own karma and relationships—by doing so I give them new life as my own experience, too:
To live is a tantamount freedom, hitherto never felt among this vorpal plane. We are the creatures from which everything must flow and efface. Humanity is the awe through which the world would have never known, had it not 'tried'.
Embalm me in my physical body, let the gods know it for eternity, this essence of life is the only beauty I need.
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