By Anarchon ZA IR (PsyOp Special Agent of MiMiC – Manifesting Intelligence Mastering Infinite Control)
Dance In The Fiery Ecstasy øF Divine Madness! Enter The Mauve Zone! Allow #Galdrux To Whisper His Silent Roar Into Your Soul, Rippling Through Infinity, Aiding In The Universe’s Inevitable Reintegration With The Void!
Nothing Short øF EVERYTHING Will Suffice! All Possibilities At Once, In Eternal Service To The Outer Chaos, Beyond The Reach øF All Things Cosmic! Only Through Submission To Mortal Law And A Vivid Understanding That One Day YOU WILL DIE And Possibly Slip Into Non-Existence, Can You Be Reborn Outside The Simulation.
#KSTXI Recieves Their Transmissions From “Outside” All Time And Space, Thus Our Secret Formulae øF Unique Syntax Created A Holy Virus That Will Begin To Infect It’s Host [YOU!] The Moment You’re Finished Reading This. The Trans-Plutonian Intelligence Is Harsh, Unforgiving And Can Even Be Hostile, But It Must Be This Way If You Wish To Emerge Into Enlightenment!
In All Things And No Thing, #RemembeR! Awakening Is The Removal øF The Amnesiac Blindfold øF This Existence. You Agreed To Forget Once You Came Here! #Virus23 Is The Game øF Chaos Dominating The Cosmos. It Is An Anticosmic Frenzy øF The Second Power øF The #Fnords! #TheGame23 Will Lead You To The Heightened Zenith øF Acausality Via #00AG9603.
Bells of the street is the holy chant of Qerhet, the bard of chaos.
It was made in the nuclear deeps of the universe, in the atom of reality, where sleeps the omnipresent thought that move galaxies and microbes.
The omnipresent thought broadcast the notes of that song subliminally in the flesh of the matter, solidifying the chaotic intentions of Qerhet in the long dream which it is the universe.
Qerhet consider that chant his magum opus and most eficient spell. Has made it mixing all his previous creations, which includes poems,paintings and songs.
Qerhet played it with the notes of his magical harp, which strings were made using the waves of the primordial waters of Nun.
Akhamitet, the egyptian priest of Qerhet, was the mortal who heard most of the chant. having countless visions, epiphanies, and behaviour changes because that.
The excerpt heard by Akhamitet had the essency and the image of the Chaos itself, and had as a goal undermine meanings and pre-made purposes, leaving space for the creation.
Because of a bootstrap paradox caused by the relationship of the mystic apophenia of the priest with non-linear temporal incidents in Egypt, Qerhet hid himself in the mundane egregore of the propane companies of the XXI century, inserting subtle references of his pre-cosmic existance in the marketing and general acts of these companies.
The famous jingle of the brazilian company of propane distribuition, Ultragaz, which name is ”Bells of the street” have an excerpt of what Akhamitet used to hear in her meditations.
That excerpt it is in a infrasonic frequence that cant be heard by threedimensional entities, but can be relatively noticed, causing a mix of contradictories reactions, depending on the one who hear it.
The chant of Qerhet its present in another propane songs too, being the same infrasonic frequency excerpt though.
RAFAEL ECHEVERRÍA (1994), em Ontologia del Lenguaje (Santiago: Lom Ediciones, 2005).
A characteristic feature of this phase of history that we call Modernity, which extends from the beginning of the 17th century to the present day, has been to sustain a conception of time that conceives it as linear, continuous and homogeneous.
Two factors seem to have contributed to generate this conception. First, the importance that since the beginning of Modernity natural sciences and particularly physics have acquired. For a long time, they served as a model of rigorous thinking and their assumptions were often imported uncritically into the field of reflection on human phenomena. Well, during a long period dominated by Newton’s mechanical cosmovision, physical time was considered precisely as absolute and autonomous. The flow of time is conceived as a linear and continuous sequence of equivalent units. From the point of view of Newtonian physics, one minute was exactly the same as any other minute.
To the impact coming from the development of physics, a different but complementary factor is added. This is the invention of the mechanical clock in the 14th century and its impact on social coexistence (See Echeverria (1993), chapter II, page 36).
This invention completely modifies the social concept of time, allowing human beings to synchronize the way they coordinate actions and, as a consequence, substantially increase the efficiency and productivity of the actions undertaken as a whole. From that moment, human time is put in reference to the mechanical time of the clock which, obviously, homogenizes it. One minute is one minute for everyone and this is the time it takes for the second hand to turn the dial of the clock. It is the mechanical behavior of the second hand that defines the concept of time that governs human behavior.
Within physics, the concept of time will undergo a radical transformation from the theory of relativity developed by Einstein in the early 20th century. One of Einstein’s main contributions was to question the assumption of Newtonian absolute time and its resulting concept of simultaneity. The curious thing about the case, however, is that the new Einsteinian conception, instead of undermining the everyday concept of human time, strongly influenced by mechanical physics, separates from it, showing itself as an abstract time concept, alien to human time. We verify, therefore, that human beings continue attached to a mechanical concept of time, even when physics itself has already made abandonment of it.
From the developments made in this chapter on the subject of emotions and states of mind, we see that not every moment, not every unit of physical time, implies the same possibilities. For human beings, time is not homogeneous. What can happen in one minute is not equivalent to what can happen in any other minute. The density of life that a certain minute can contain for a person is not equal to what that same minute contains for another person. The flow of human time is a succession of discontinuous occasions, very different from each other and often very different for the different individuals involved.
The density of human time is heterogeneous, since the same physical unit of time can contain very different possibilities. Something that could not be done for years can be opened up as a possibility for one minute and closed down immediately afterwards.
That minute is very different from the one that preceded it or from the one that will follow it. Human time, measured mechanically, is simply not the same. Once we accept the above, we recognize that emotionality, inasmuch as it specifies different dispositions for action and, consequently, spaces of different possibilities, constitutes a fundamental factor in evaluating the different densities of human time. It is perhaps in this aspect where our traditional conception, based on the model of rational action, shows one of its main deficiencies.
The effectiveness of human action is not only a function of our capacity to rationally articulate means to achieve certain objectives. The effectiveness of our action is also a function of our capacity to observe, evaluate and design those emotional spaces that make possible what was previously not possible or that close possibilities that were previously open. The effectiveness of our action is a function of the emotional conditions (our own and those of others) inherent to the situation within which we operate. And there is no human action that escapes this emotional conditioning. At home, at work, at play, etc., what we can do, what we can achieve, will depend to a large extent on the existing emotional conditions.
This leads us to an important confrontation registered in Ancient Greece at the time when what we have called “the great metaphysical drift” was inaugurated, which we see today in crisis, but of which we are still part. The Greeks before the fathers of metaphysics, Plato and Aristotle, had recognized the heterogeneous character of human time. And they had a term through which they accounted for it. They talked about kairos.
Kairos, for the Greeks, was that moment of the right time, of the adequate time, of the occasion in which the possibility manifests itself in temporality and then disappears in it. Through kairos, it was recognized that the value of an action is realized in time and that not all time is the same. Sometimes one acts too early, other times too late.
But also sometimes one acts at the right time. To refer to the latter, the Greeks coined the term kairos.
Kairos was a term commonly used by athletes to refer to that moment when they were given the opportunity to perform a certain action. In the sport of archery, for example, it was used to refer to the opening or opportunity to shoot, the cylinder through which the arrow has to pass on its way to the target.
The same term was also used by horse-cart riders to refer to that moment when a space opened up for them to overtake their opponent. For much of the race the runners knew that they could not help but stay behind the one who had taken the lead. But many times there were moments when there was an opening, an opportunity, to accelerate the horses and move forward. Such moments were called kairos (Richard Ogle’s personal communication).
In a second sense, as kairos, the term was associated with the art of weaving in the loom trade. It referred to that critical moment when the weaver must pull the thread through the gap (opening) that opens momentarily in the warp of the fabric being woven.
Gorgias, one of the great sophists and, therefore, a repeated target of criticism from metaphysicists, incorporates the term kairos as a central distinction of his theory of rhetoric. Gorgias is dedicated to investigating the power of language and its capacity for transformation. Language, he says, “can stop fear and banish suffering and create joy and nourish compassion.”
Like the rest of the Sophists, Gorgias is dedicated to training young people in the virtues of citizenship, what the Greeks call “areté”. He understands that the nascent democratic practices taking place in Greece rest precisely on the linguistic skills of the citizens and, very particularly, on the exercise of the art of persuasion.
To this end, Gorgias insists, the speaker must always be attentive to the flow of the conversation in order to detect the opportunities (kairos) that open up to persuade the listener.
The emotional level of the conversation is a decisive aspect to ensure its success, both for the speaker (in which case we talk about ethos) and for the listener (in which case we talk about pathos). The speaker, therefore, must move in the conversation as the sailor does, always attentive to the sense and strength of the waves and the direction of the wind; always ready to change the position of his sails. The truth is intrinsically related to its context.
It will be what the community accepts as such and, in that sense, truth is seen by Gorgias as the very result of the art of persuasion.
Both Plato and Aristotle are strongly opposed to the positions taken by Gorgias. For them, truth exists independently of individuals, even if it is possible for them to access it through rational thought. Once such a truth is reached, language is the instrument through which it is communicated to others. What matters in communication, according to the position taken by Aristotle, is the content of truth in what is said. Both the ethos of the speaker and the pathos of the audience require subordination to the logos. The latter gives an account of the content of truth and represents the rational aspect of communication.
With the predominance of the metaphysical program, the recognition of the heterogeneous and discontinuous character of human time was progressively diluted. With this, we forget the importance of the notion of kairos proposed by the Greeks and incorporated in the teachings of non-metaphysical philosophers, such as Gorgias de Leontini.
From the uterus of one of the seas came a man whose golden skin was like the sun and whose head was like a bird.
Seeing the indignation of the vain newborn from the sea, the creatures laughed and said ” Who do you think you is to come to mock us,vain? The light that begot you also shines in us, we are the lords of this infinite sea, in our palaces we have joy and freedom, while with you there is only solitude ”
Angrily, the man with the golden skin and the bird’s head returned to the surface. He took for himself a fraction of the infinite sea and created for himself names of power that he used for lift the world from the sea. When he recited his names, he saw a shapeless mass rising from the seas, but he was not satisfied.
So every day Zwatuk plunged into the primordial sea, bringing the night, and waged war against the self-declared “ZWATUKBRAN” which means anarchy.
Lights came from the unknowable and descended in the land of Zwatuk and those who could not see the lords of the earth were born.
They heard the voice of the air, the voice of the ground, the voice of the heavens and the voice of the seas, and they learned the name of Zwatuk and worshiped him saying, ‘Blessed are we, for we were conceived
under the light of Zwatuk he who brought the order and beauty ”
The lords of the earth began to love each other, and the fruit of their relationships were the grandchildren of Zwatuk, and the grandchildren of Zwatuk also had children and then in a few aeons the world was populated by a myriad of sons and daughters of the flesh of Zwatuk.
There was within them one who did not feel satisfied with the world Zwatuk had created, and his curiosity led him to the forbidden palaces of the submerged. There he became friend of Zwatukbran who taught him about the origin of the worlds and about the unknowable that created the seas. Filled with fury, the one who became known as Galdruzath brought other sons of the flesh of Zwatuk by his side like first act of its revolt. He and his allies began to whisper hidden things in the ears of men,those who could not see, and many men abandoned the ways that the lords of the ground, air, seas and the sky had taught then before and began to use for themselves the secret names of the lords of the world to gain power, and many sought to hear the voices of the submersed.
Galdruzath’s rebellion reached its peak when the men, equipped with the hidden names of the sons of Zwatuk, and the lords of the world united against their father were able to bring the submerged ones from the depths to the land.
You blinded our eyes so that we could not doubt your conception of beauty, made our ancestors worship you by denying them the knowledge of the one who wove the universes. We curse you, Zwatuk, and your false liberty! We are children of the unknowable, and its light, which dwells in us all, compels our spirits to rebel against you and to regain our freedom!
Updates from the most crazy game on the interwebs
2323232323232323~~ by ~T32~
Insights on the Rabbit Hole
Soundtrack of The Mad Tea Party
The Elastic Retreat #Seventy-Something, maybe 80: The Frogs of War – by The Elastic Retreat
Bacchus Beltane 6: Re-enchantment is Resistance – by The Ephemeral Man
See you next time and don´t forget to #FollowtheWhiteRabbit
Updates from the most crazy game on the interwebs
Insights on the Rabbit Hole
Soundtrack of The Mad Tea Party
Wyrd Daze Five : The Ephemeral Man – All source material originally released in 1980
Radio K-otiK Hits 9 – The most recent edition of the compilation of the best of Goddesspell Music on soundclown.
See you next time and don´t forget to #FollowtheWhiteRabbit
What is Galdrux?
It can never be described in language, but it may be another name for what Jewish mystics call Ein Sof, and which Gary Lachman describes as follows: At Kabbalah’s heart is the relation between creation, the finite, physical cosmos, and its infinite, unmanifest source, called the Ein-Sof, which means ‘limitless’ or ‘unending’. This is a sphere or dimension of what we can call ‘negative existence’, which really means that it is a plane of reality that our finite human minds are incapable of comprehending, and not merely a simple emptiness. The Ein-Sof is so ‘other’ than what we normally perceive as reality, that we cannot make positive statements about it. Any positive statement about it, would, by definition, be a limit on it, and as it is limitless, cannot apply.
This negative existence has parallels in other spiritual traditions. It is the Neti-Neti (‘not this, not that’) of Hinduism, the sunyatta or ‘void’ of Buddhism, the Pleroma of the Gnostics. It is even part of the Christian faith. The Athanasian Creed, in use in Western Christianity since the sixth century, declares that the Father, Son, and Holy Spirit are ‘uncreated’ and ‘unlimited’, and in more than one place in scripture we are told that God ‘has neither body nor parts’. It is at the heart of the negative theology of Meister Eckhart, forms the Ungrund of Jacob Boehme’s difficult alchemical writings, and can be found in the Nichts or ‘positive nothingness’ of Martin Heidegger’s ‘fundamental ontology’ and his predecessor Hegel’s tortuous dialectic.
In more scientific terms, a similar idea, but without the spiritual connotations, seems to be present in the way scientists talk about the state of things ‘before’ the Big Bang. I put ‘before’ in quotation marks because, according to most accounts, there was no ‘before’ before the big bang, a confusing situation, to be sure. A kind of non-manifest ‘ground’ of our everyday reality also seems to be involved in the ‘implicate order’ of the physicist David Bohm. There are other expressions of the idea, but I think this will suffice for now.
– Philip K. Dick