Schizoposting #6: On ] the Passing of the Moment.


This is a single paragraph and footnote from out of one of my books. It is on the subject the title of this thread indicates. I close my eyes, recite the Ayers of the Enochian scheme; I practice the diagrammatic circuits of the sacred JEU… I leave this world and look into myself. And when a single sentence and a single footnote to it prompts the following… I… try to talk to people, but. There’s nothing there. So I get wasted and talk to myself. Foreign language quotes in italics, authors and books cited without italics… I said so before… explaining my legend, notation… Time for more drugs… this took a long time to format for this web… forum… thing. Loosing my buzz, time to re-up. I think I have a urinary tract infection, my dick’s sore. Feels weird when I piss. It’s getting better though so I think I’m cool. My teeth are rotting, but none hurt, so at least I don’t need to worry about getting sick… My body is going. I’ve sent the pics, I used to have literal ten-pack abs. But I think I’'m … I think dying now. Either the alcohol or the alcohol+drugs combo, I just am not… Processing food. Anyway. The extent and depth of my knowledge… scares even me. My brain itself is haunted… by these ghosts. They never stop. Talking. Talking. Talking. Talking. Stop. I am entering the final stage. My own thought, plus the greatest compendium of knowledge ever assembled on this earth. That is what I’m leaving behind. No room for friends, brothers, lovers, for… anything. I am done. This is it. And this post is literally a single atom of the mental universe I have assembled. I’m ready to die for it. Until then, here is a sinlgle thread; one hair, one atom, one … sentence… one,. I ask the Gods to give me just another 5-10 years so I can get all my text in order, it’s… so much. That’s all I ask. Give me that and I will leave this place without complaint… Just a little more time…

Man must avoid attaching his soul to passing things, yet only by an opening up of the Stoical
anima to the passing of the moment can man distinguish the one thing from another- the resilient
from the fleeting, the virtuous from the vain, bearing that ‘earthly fragment’ of Goethe’s angels in
chaos eadem cernentibus omnibus ipsa, quos privant oculis tempus in omne suis
; or, as Pindar
said to similar effect, so do we read the shape of our life by shadows, or even the shadow of a
dream, for desire is the memory of desire’s every defeat, and love is the memory of all that love
has lost and failed to gain, in utilius cunctis animum tenuisse refertum vanitas fugiens. [Petrus
Cordinus, Collatio Saporum, ex Sophoclaeum: Utilius cunctis animum tenuisse refertum: cum
visio sint haec & vanitas fugiens; atque chaos eadem cernentibus omnibus ipsa, quos privant
oculis tempus in omne suis
.] Besides, it is more often pathos that reproves us, not reason; desire
that thwarts desire, not ethos,- non virtus, fregit voluptas; nec potuit virtus vincere, sed vitium.
[Romula non virtus, fregit Campana voluptas, nec potuit virtus vincere, sed vitium. Stephanus
Paschasius Iurisconsulti, in Iconum Poemata Liber, No. 42; ad Huraltum Chiuernium
Cancellarium.] Having earlier noted the ends of human nature, as necessarily beyond the ends of
the ancient Cynical estimation of the “fragilius terra fabricatio”, or the infirmity of Natural
generation, it were still a faith borne in frustraque sibi arrodat ungues, qui non sit a naturam ad
; [Nature thwarts the tongue of the poet who would defy her. Phillipus Brietius
Abbavillaeus, in: Poetis Syntagma; refer to the preface to the fragmentary Roman poets.
Quanquam etiam divinus ille furor a Deo tantum concedatur nonnullis; frustraque sibi arrodat
ungues, qui non sit a naturam factum ad Poesin; nihilominus innata vis illa imitatione multum
perficitur, & magnum hactenus momentum attulit carmina tentantibus, legisse carmina
.] it were
only a glimmering of the ‘World-Soul’ and that fatal impulse, “which needs must work out its
own salvation within the heart of the individual”,- athanaton in omnis anima est immortalis
adsequatur perfecta Timaeum
,- [Res una quaeque, sive per naturam, sive per rationem agat,
bonum & finem intendit; &, si bonum & finem adsequatur, perfecta; sin vero eo excidat, misera
est, & infelix. Cum itaque homo anima sit praeditus rationali, quae immateria, indissolubilis, &
immortalis est; huic quoque; tale bonum conveniet, quod mensuram & durationem corporis
excedat, & cum ipsa immortali anima, post discessum a corpore, perennet
. Christfidi
Saggitarius, in: Otium Jenenses Commentationum Philologicarum & Philosophicarum; Dis.
Secunda; Gnostos, ΤΟ ΓΝΩΕΤΟΝ ΤΟ ΤΗΕΟΝ; Notitia Dei, Anteloquium.] nor mourned with
wisdom’s ‘prudent terrors’ di questa morte delle idee piu sublimi, [The ‘small death’ of sublime
ideas. Del pensier dello schiavo; io frenar deggio l impeto dell etade, ed insegnargli i prudenti
terrori, e dirgli: e chiusa ogni splendida via; languidi, oscuri passeranno i tuoi giorni, e questa
morte delle idee piu sublimi, ordin si chiama.
Time breedeth slaves of all, checks the gamble of
ambition and teacheth better still, the prudent terrors of age; every splendid way is closed;
languid, the tired artist will number his days in darkness, and only he is left to mourn the death of
man’s sublimest thoughts. Foscarinus, in: Tragedia Scelte ed Altre Rime di Giovambatista
Niccolini.] a knowledge gambled ex Pieriis auctor amoris vatibus iuventates [It were an ill
omen, that a youth should excel in writing poetry, most of all in the service of Amore; let him
take heed. <!!> Heu periit latia quod erat periit decus omne iuventate simul humani delitiae
generis. Denique Pieriis si quis fuit auctor amoris vatibus, huic puero cederet.
Alexandri Cinnuttius Senensis, Poetarum Foeliciter Incipiunt. Corollary to this, one might add
that the heart is tested ex amor major in unicum,- by possession, not temptation. Insofar as the
youth does not possess even himself, it were hardly worthy of dispute, as to the measure of his
heart in possession of another. Out of Iudicellus Rouyant, Odes: amor major in unicum qui cum
dona suo plurima divites omnes ferre duci cerneret, et nihil praeter pauperiem posset ei suam
offerre, in manibus detulit optimam illi fontis aquam castalii suis
.] upon the immortal soul with
the emphemeron and blade of grass, in turpitudinem malam esse docuit,- [Man does not naturally
fear death, but that he is taught to. † Micraelius, in: Ethnophronius Tribus Dialogorum, Liber
Primus; de Animae Humanae Immortalitate. (To the same point, note also: “Piae & Sanae
mentes haec ingenia beneficia Dei, propter maximas utilitates in vita humano generi concessa,
agnoscunt & magnificiunt, ac auribus ipsis atque; animus abhorrent ab illis insulsis & Epicureis
vulgi clamoribus.
” Epistola Ioachimi Hellerius Leucopetraeus in Albohali.) As to the ‘neglectful
death’ of greater things: hic si paulo longius vitam extenderit, quoque, extendet? Properat cursu
vita citato, volucrique; die rota praecipus vertitur anni. Et quemadmodum animalculum
quoddam, ephemeron vel hemerobion dictu, juxta bosporum nasci vidistis, cujus vita uni dici
termino includitur, cum mane nascatur & sit infans, meridie vigeat & juventutem teneat, vesperi
senescat vivendique; ita quoque; si cuncta gauda nostra, vel voluptates, & quaecumque; ex haec
universitate mundi vel sollicitatum adspectu, vel bladiuntur usu diligeter excutias, tota civita
hominis un est dies.
Ibid.] or better, upon the strength of a single thread, though it were a thread
that measured all the world in uno peccato longam telam texere, ex fracti magnitudine mali,
prorsus deficiunt a virtute
, [Ita hostis Dei & generis humani, novit ex uno peccato longam telam
It were a web that covers all the world, though it were threaded by a single sin. Fracti
magnitudine mali, prorsus deficiunt a virtute.
Sorrow is a deficiency of virtue, portioned to our
dispensation from the fates: in res longe fortuna regressus est. (Res longe fortuna regressa est.
In: Mylonymus Evirenaeus Coloniensis; Carmen Heroicum Permissu Divino sit Licitum.) Of
Youth: Iuuentus adhuc ignara vitae, imaginatur homines nasci ad delitias, & fruendas
voluptates, & has ociosis animis expetit et querit, sed senes, qui degustarunt communes miserias,
longa aliter iudicant, ac intelligunt, hanc vitam universam, plenam esse aerumnarum.
For these
three paraphrases, refer to Ioannis Pollicarius, in: de Fugacitate, Miseriae, et Inconstantia Vitae,
et Omnium Rerum Humanarum Zachariae Vicentini Liliae; et Contra Sylva Quaedam
Consolationum Philosophicarum.] or no less faithfully in any case, than is the total existence of
our terrestrial inhabitation measured by its first moment, for it were a cosmos that shall live for
no greater a span of time than was the Apple of Knowledge chewed in the mouths of those first
of our race, who declined higher stewardship over the Garden paradisaical. [As to this
remarkable figuration concerning the Garden, note Lancelot Andrewes, in: Apospasmatia Sacra,
P. 196. “To conclude, we see into what misery man is fallen for a little vain pleasure of sin,
which lasted but the space while the apple was chewed in their (Adam and Eve) mouths …”]

† Thus, that ‘if Death measureth the mind’,- mortis apud perpenderit mens, in genus
deprehenderit hemerobion
,- 1 [Adamae Melchioriis Apographum Monumentorum ex Officina
Cambierius Item Oratio in Funere de Marsilli Inguenuae.] or having been so taught, in cupienti
mori copia mortis non sit
, [Boessius Dionysius Saluagnius Delphinatis, Commentarius Ovidii,
interpretes Sophoclaeum.] and brought up with this corrupta timore, (the ‘Theophilii noxa
’) one might wish to confer blame,- either to the Thebanus Linae (Linus of the
poets) or the Lina Orphaeum, (Linus of the philosophers.) [Valeri. Probus Berytius, in
Commentaria Virgili Eclogae. Linus autem thebanus poeta fuit Apollinis sum eos, quos nunc
poeta sequitur filius. Nu satis excesserat dicedo linus poeta Orpheaque theologum.
] though it
were of no real account to make demarcation thereof, or sequester the ends of human nature by
the ends of art,- quad omnino homines scientia in omnes artium vincis; [Petrus Chabbotius
Gualterii Pictonis Sanlupensis, in: Praelectiones Horatii Venusini Vatis Poemata Explicantur.
Hippia Socratices dicitur: omnes omnino homines scientia plurimarum artium vincis. The study
of human nature demands the study, equally, of all arts. The ‘noxa imaginatricis’ is also
discussed here,- an object of thought lacking the ‘material image’ through which memory
stabilizes the ‘energeia’ of the ‘atomic’ (a la. Lucretius) passions and directs them toward some
end,- as having, in the Epicurean theory, subverted the role of the ratio in the delineation of
natural goods from ills.] nor were it of greater moment, be that blame imputed to the common
misera ambitione laborat’ * of mortality, endured in morbus dat generosa morbum with the
philosophers,- or perfected in acheronice gravi ex studiam virtutis by the theologues,- [Georgius
Dottanius Sartoris Menigensiis, in: Carmen Lysitelilogon de Poetices Commoditatibus Contra
Sacrilogos Divini Muneris Osores. Recall the soliloquies of Lysiteles, from out of Plautus,
concerning the pitfalls of Love, finally reproving us, not to simply avoid it, but to ‘fear’ it, in the
enigmatical apothegm offered out of Goethe’s Faust, which we might extend to the charm of
poetry.] a Labor knowing the ‘works and days’ which are our charge, from out of Genesis, which
even still cannot crush the heart of sin like the grasshopper, which pulls itself along under the
weight of Vanity,- inane labore putas curam vitiisque amissum nescis Paradisum,- [Umbritius
Cantianus, in: Satira Juvenalis ad Pamphilum Urbanum. Species ita flectere inanes corda virum
longe qui non indulta tuentur. Nempe labore putas, curam, vitiisque vacare ruricolas. Amissum
nescis paradisum, et dira tropae inferni regis?
] or still, the morbo affectum libidinem read out of
the furious voluptancies of Nature,- a ‘dulcis venenumin vitium irreparabile mutat enjoyed here
below the occluded firmament, et oculi aeterno confudere Vultus,- [Guidonis Vanninius
Lucensis, Carminum; Precatio ad Deum: ab dulce venenum dulcis amarices vitium, et nimium
reparabile mutat in damnum mortis; Lunae valeat confundere vultus, aeternosque oculos coeli
] an ‘earthly fragment’ borne with the angels ex theia anaphora praxteon, whose depth
were measured only by the height of our Fall, qua peccatorum differentia in progressu ad ingens
,- [Urbanus Siberus, in: Enchiridion Sextus Pythagoraeus Christi ut Codicem
Rhenanius. P. 281-282. Quum itaque non vult, aliquod peccatum alio levius dici, hoc tantum
cupit, e peccatorum differentia proclivitatem peccandi introducendam non esse, siquidem ex
tenui progressu ad ingens praecipitium abiri soleat.
Note Thom. Gattacerus, ad Marcum
Antoninum; lib. III: ‘theia anaphora praxteon’. παν και το μικροτατον συν τε επι θεια αναφορα
πραχτεον.] a sorrow exalted with the Prometheia of Knowledge (‘luctus miseros in Daedaliis
ignipotens devinxit crura Prometheia’; Daedalus ignipotens devinxit crura Promethei
compedibus quondam iussu Iovis cruentis.
In: Antonius Thylesius Consentinus, Carmina et
Epistolae ex codice Morellianii.) and the baneful Apple in serpentibus perpetuo morsum, after
the Poets.** [Tanaquillus Fabrius de Caen, in: Futilitate Poetices. Paraphr: Poetices morbo
affectum libidinem in voluptatibus corporis immersos
, (recall the Ovidian ‘mortis imago’ alluded
to earlier) illum a serpentibus perpetuo morsum. P. 31-32. Note the similar language (to both of
our previous citations) employed by Varusaeus in his Annalium Complectitur Historiam Boicum,
concerning likewise, the ‘separation’ of the name, ‘ex virtutis nomen anima aedificat’: “Ejus
ambitionem & habendi libidinem non nihil induxere aliqua templorum aedificia, animo tam
immerso foedis corporis voluptatibus, ut non modo honestatis formam, sed etiam virtutis nomen
”, ie. ambition alone raises temples as much as the name of virtue raises the heart of the
virtuous.] Recall that, when the Serpent managed to convince Eve to taste of Knowledge, he did
not simply promise that she would not die, but that she would “not die the death of things”,- the
morte moriermini’ of Origen, (translated literally, the phrase simply means “dying death”) or,
out of Nazianus’ mystical vocabulary, the death of the ‘autothanatos’,- this fact generally
signifying a symbolic gap intrinsic to the Word, through which another kind of death might be
precipitated upon the human race, as upon all of Nature,- the ‘terrestrial paradise’ of which man
was once spiritually injoined through the Adamic tongue,- 'in poetas antiquissimum sapientia
genus philosophatos
’,- [Poetas, antiquissimum sapientum genus, primos omnium philosophatos
The first philosophers, were said to have been poets; poetry as the ‘primordial’ wisdom in
primos omnium philosophatum.
Iohann Gott. Heineccius, in: Elementa Philosophiae Rationalis et
Moralis, Accessere Historia; de Philosophia Graecanica.] a Nature whose ‘various language’
[Bryant: “To him who in the love of Nature holds communion with her visible forms, she speaks
a various language …” A lost immediacy once enjoyed as a ‘rhapsody of images’, in Hamann’s
phrase, through which Adam had named the animals.] were torn now from him by the ‘asylum
’ of a more ‘human language’,- a vicious circle extended ad aeternam animae aur
felicitatem, aut miseriam pertinerent confabulatum
. [Neque omnes, neque omnibus in rebus decet
ironia. In verba sunt, in nuga sunt ineptia.
Nicolai Serrarius, in: Logi-Logia; Opusculorum

  1. Quae mortis genera si Christiana mens, ut debet, apud se perpenderit: an non hemerobion nos esse genus deprehendet? an non Homericum, aut
    potius ex divinarum literarum myrothecio recordabitur & repetet illud: homo vanitati similis dies ejus, quasi umbra praeteriens? nebulae instar
    dies nostri evanescant; pleraque enim epigraphae non nomen solum defuncti & diem e mortualem; sed vita etiam curriculum circum scripte & res
    praeclare domi forisque patratas per vulgant.
  • ‘vel circa finem laborum’; in miseriam nostram cumulare, satis alias coecam, labori vere ulterius non obfuscet per abusum bonorum
    Engestromii Gradualis de Praestantissima Vita Theoretica atque Practica. P. 32.
    ** The two works cited here, (the Futilitate Poetices and the Carmina Contra Sacrilogos Λυσιτελιλογιον) seemingly framing opposing sides of
    the one discussion, defend poetry against philosophy and religion, on the one hand, while the other defends philosophy and religion against the
    ‘futilities’ or “asylum ironia” of the poets. The first of the two, as quoted here, will be rendered in paraphrase: Nil genus antiquum terre titanta
    pubes continuo magni fulmine vieta Iovis? Monitis ceca divinis pectora format interpres vite rectios omnis abest sacra anime illuviem scelerate
    monstrat; et atram peste diluere qua ratione queas pectus si tumidum misera ambitione laborat instriuit exemplis qua brevis omnis honor, quam sit
    bono; res solicito corrupta timore sed curis humili libera vita loco ignis avaritie, si torret pectora dire quo pellas morbus dat generosa morbum,
    spicula capti oculis qui blanda cupidinis intus sita geris medico experiere manus absterret pene vicio formidine grandi manes quam miseri bant
    acheronice gravi ex studiam virtutis premia iusta.

<!> INCIPIT OSSIAE: a note on my use of “Dante’s philosopher-king”. Omnia quae soluit, nisi mors quoque soluit amorem,- [Albertus
Vespasianus, in Lachrymae Poetica Catellae; Aldina Epistola ad Dominum Suum. Death, that opens all doors, and readeth the thesaurus of
Nature, yet closes one. Omnia quae soluit, nisi mors quoque soluit amorem; non opus est signis, si tuus extat amor.] or, as the knowing of Heaven
were begun in the un-knowing of the faithful here below, ‘inchoat cognitionem cognitio fides, fidem continuas contiuam in cognitio’, [Hadrianus
Castellesius, in: de Vera Philosophia. Note, ‘iuxta mensuram uniuscuiusque peccati intelligentiae caecitas’, in Gregorius Magnus’ Moralia.] so the
conclusion of earthly law were begun in the tacit mensura of earthly life,- in hominum vita et moribus tota est philosophia, 1 [Charondaeus, in
Peithanon; (Πειθανων) Praefatio Prudentissimumque Praesidem Iacobum Lignerium: "veram philosophiam dixerit quae in hominum vita et
moribus tota est"; “cette noble science des choses divines et humaines”. (Ut Hermogenianae:) His enim tota jurisprudentiae natura exprimitur: ne
quid qua de jurisprudentiae dici potest, quod haec duo capita referri non possit
.] or more properly, our reckoning with a ‘doubled-double’, (like
the infernal bivium of Virgil’s underworld, upon which departing souls enjoy their valedictions) ex duplex casu homine coetu philosophi genus
,- 2 [Paulus Aringhius Romanus Nerianis, in: Monumenta Infelicitatis, sive Mortes Peccatorum Pessimae.] the ‘duo ultimos hominis’, in
the Dantean phrase; (α) an earthly fragment borne in coelitus delapsa Dianae aiopetous,- [ie. the “double-birth” of the soul, whose lower vegetal
creation emerges through natural processes,- the products of Diana’s corporeal consorts,- and whose rational faculty exists as a separate destiny,
originating in God, or the solar genius of Amphitrite. The phrase is drawn from Eustachius Rudius Bellunensis, the early Galenic
psychologist-philosopher, in: de Humani Affectibus Liber. Note also, Cornelius Meierius, in: Theologica Lucae Axiopistia; P. 137.] or, to cite the
celestial refrain of Goethe’s chorus-mysticus, even with the sorrow of the angels, that could find no hopeful commensuration of our lower
inhabitancies with “the mind’s invincible force”; [As to similar conceptualizations of the Hesiodic-Prodican-Pythagorean ‘upsilon’, as interpreted
by the likes of a Petrarch or Virgil in their poetic figurations of the ambiguous twisting of life’s paths, or in the gates of Ivory and Horn in the
world below, note G. H. Tucker, in “Homo Viator; Itineraries of Exile”, “Of the Pilgrimage of Life; Of the Tabula Cebetis.” Such figurations
demand a poetry of regret, and in fact they have one in Joachim Du Bellay, whose elegiac collection, “The Regrets”, express more generally, the
traistre espoir of the poet, in errabunda vestigia forte cupido fugiens, (Censorinus ad Caerellium Natali; Pseudo-Lucii Carmina Amore in
Heroicum, Interprete Politianii: errabunda meus vestigia forte cupido qua fugiens tulerit) or the susceptibility of neglected genius to the vagaries
of imagination which so often plagued the dramatis personae of the Plautine cycle,- a ‘genium suum defrauder’ (the tendency of genius to deceive
itself) confounded by the mysteries of Heaven in stulti coelestis praeconia verbi spargimus mysteri iustum, to recall the tragic folly of Ioannes
Pollastrinus Aretinus, in the Sermonem ad Pomphilianus.] an ‘angelic sorrow’ from the perspective of the contemplative mode, though more aptly
characterized by the ‘treacherous hopes and dreams’ of worldly life,- a treachery intimated withal elegance by the specter of Rome, (to which de
Bellay address his verse) the spirit of whose fervented curia, (to be later resurrected by the Italian and Renaissance courts) socially energized to
the point that “success and failure answer to no rules”,- save perhaps the direction of the wind,- (in keeping with a certain rather ludical aphorism
3 preserved amidst the fragmentary Stoa) “defies the ambitions of paroemiography.” [MacPhail, in “Dancing Around the Well: the Circulation of
Commonplaces in Renaissance Humanism.”] Let us recall here the myth of the Bodhisattva. Having attained the nibbanic vision, he refused
re-absorption into the Godhead, that he be instead re-precipitated into the dregs of matter, crushed once more and a thousand times more beneath
the Wheel of Time, echoing the ‘divine infidelity’ of the Godhead itself, as I have often preferred to name it- the Creator’s having turned his back
upon the Creation. He does this so that, after being thrown back into the cycle of birth and death and rebirth, he might continue to exist alongside
the rest of the species and serve as a guide for others,- returning from the underworld like the soul of Aeneas, having alchemically purified the
‘subsolary bivium’ and, over the flowering branches of the aureaus ramus and mystical ilanoth,- reft from his heart like the Lapis of the
philosophers,- or even wielding the Mercurial aureus virgo,- the golden wand of Hermes,- prepared therewith, to lead the dead through the
Hadean undersoul in the attainment of the Paradise he refused, and will refuse again. This duplicity, of having attained the highest vision and
denied it to one’s self; this deliberate act of sin, a profane ‘anti-wisdom’ embodied by the creator-artist or Munikava; to fall purposefully, as the
Demiurge or Gnostic angel himself did, back into matter, and to endure with all deliberation, the “captivity” to the passions, or the long
‘flesh-experiment’ which the Zosimian gnostics took their lives on earth to be: this ‘sacred sin’ or ‘profane gnosis’ is what Dante calls the duo
ultimos hominis
, that is, an aporia or interim between the conclusion of the earthly and celestial demands upon human nature in ‘deferunt
’. [“a deference of justice”; Caspar Cellarius Thuringus, in: de Sortitione. “… deferunt judicium, ut longius progredi nequit humana
”] We find this “duo ultimo hominis” continually defended by Dante, from his theological, to his political, to his poetic texts, as an
“aporetic ground” through which an indeterminate interim between the consummation of earthly and divine authority is described through the
memory of the ‘terrestrial paradise’, per paradisum terrestrem figuratur, [J. Aleksander, The Aporetic Ground of Revelation’s Authority in the
Divine Comedy and Dante’s Demarcation and Defense of Philosophical Authority.] “stressing the nature and function of each alike as a moment
of reconfigured consciousness preliminary to the soul’s entry into the immediate presence of God, and in that of Inferno xxix by way of precisely
the opposite, of the soul’s captivity …” [Vertical Readings in Dante’s Comedy; Vol. 3; John Took, in: Truth, Untruth, and the Moment of
Indwelling.] such that “the horizontality of human experience, (what Plotinus calls the ‘discursivity’ of the rationis significans) its unfolding
sequentially or in terms of the before and after of its key components, (a la. ‘predicative logic’) is resolved in terms of its verticality, ('connexio est
connexorum’ ab aeterno in Dei essentia creatrix
; note the Spanish philosopher Zumelius, out of Adrianus Herebortius Eleutherii, in the
Meletemata Philosophica. Recall also, the Plotinian ‘syntheme’ or Image, by which the discursive ratio perceives the ‘totum simul’ of the pure
intellectus, or, citing Aspasius Caramuelius in his Ioco-Seriorum Naturae et Artis, the veluti hieroglyphica in primordiis Mundi connexae,- a
plenitude of meaning inexpressible by any number of associative, inter-connected semiotic chains or ‘signs’, accordingly perceived within an
instant of Time like the material synthesis of Vico’s ‘poetic logic’,- much as the God-Mind, according to Gombrich, in his analysis of the role of
the ecstatic Image in the metaphysics of art, apprehends its object as a simultaneous perichoreia of its own divine attributes, ex sapientiam
intellectu potentiali in materia ex potius semina.
See, Nicolai Iacobi Loensiis Epiphillidum: Philosophicis in mentem procreatricem esse
principiorum ingenuit enim natura.
) of the height and depth of that experience.”, [Ibid.] as cast beyond the thin borders of earthly power, that
would temper the humor of the Kings,- Caesareas leges, Caesareasque minas,- [Nemo magistratus audit regesque; Caesareas leges,
Casareasque minas.
Johann. Atrocianus, in: Poemata, Rustico Elegia. The monarch without audience issues threats, not laws.] or, if not wholly
resolved, than submit to the heroic cycles of spiritual ekstasis and moral humiliation, heroic love and moral cupidity- the depth and ascent
whereby, in the Brunonian account, we may in the least boast the glory of a ‘sapiens romanus’, enduring the Stoa its worldly vicissitudes ex
interim dum vivimus in mundo inter larvatos medii vitium specie virtutus & umbra
; [Albertus Schumacherus Theologii-Ansgarianiis, in: Oratio de
Simplicitate. "Sapiens Romanus; philosophia, quae ad deum spectat altior est animosior, multum permisit sibi, non suit oculis contenta. Majus
quiddam suspicata est, ac pulchrius, quod extra conspectum natura posuisset. Sin mortuis, nihil sentiatur, non vereor, ne hunc errorem meum
mortui philosophi irrideant.
” (Cirellius Germanis, Ethica Aristotelica eiusdem Ethica Christiana. Glorioso est commendatio philosophiae apud
Romanum sapientem: Philosophia quae ad Deum spectat altior est & animosior multum permisit sibi, non fuit oculis contenta. Majust esse
quiddam suspicata est, ac pulchrius quod extra conspectum natura possuit. Sin mortuis, nihil sentiatur, non vereor, ne hunc errorem meum
mortui philosophi irrideant.
) Cornelius Marci de Fraconia, Oratio de Bacchanalibus Vitiorum sub Speciosa Virtutum Larva Ultus Nequitiam
Velantium: Fallit enim vitium specie virtutus & umbra; impia sub dulci melle venena latent. Interim dum vivimus mundo inter larvatos medii,
(dum furit Lyaeus, dum regnat rosa, dum madent capilli) ea, quae emendare non possumus, feramus, locumque apud nos relinquamus concinno
Aristippi effato
. (Aristippus: He is truly modest, who can enjoy excess without corruption: qui vere pudicus est, nec inter bacchanalia
Or, to the same point, from out of Boissartus Vesuntinus, in the Theatrum: Suave Dei munus vinum est; hominumque saluti
conducit; praesit dummodo sobrietas.
)] as likewise, the fortuna of Salutatius,- an ‘imagina per virtu propria’ for whose estimation we deserve no
praise for that Good which makes us Good, but for the Goods we’ve wrought, in sofferi colpe meritarono, for the compensation of our Evils. [For
the sins of the father only bear inheritance, never his virtues: “A ragion posseder ciascun s’ imagina cio, che per virtu propria i padri ot tennero;
ma sofferir a torto ogn’un querela si cio, che con le lor colpe meritarono.”
See Bongiia Gratarolus, in Polissena; ex Cassandra Interlocutore
Tragoedia-Poemata. Note: one must observe the Roman conceptualization of Fate, as emerging “vertically” from the subject, that is, from some
internal force,- a daemonic impulsion toward self-destruction and habit expressing Dante’s ‘duo ultimis’, in strict contrast to the Greek idea of
Fortune, as depicted on the one hand by Aeschylus, (recalling the poetic trope) who, while busy writing, oblivious to the eagle flying over head,
is suddenly killed when it drops a turtle on him,- a Fortune that, by imposing an external force upon the individual, or ‘fortuna fortunans’, (a
Fortuna fortunans’, just as the ‘natura naturans’ indicates the active principality of Nature. Note the following, Joannes Thuilius
Mariaemontanum Tirolensem de Brisgoiae, in the great commentaries, ie. Alciati Commentariis Amplissimis, et Claudius Minoeus et Franciscus
Sanctius Brocensis Notis. Ex Sophoclaeum: Only those with excess of virtue, possess it; only those who continually strive for virtue, do not lose
it; * “Virtutis (arete) sola constants perpetuaque; possessio.” Or, with this ‘virtutis sola constans’ negatively stated, out of Panemus Cisseus
Cordarus Alexandrinus, in Lucii Sectanius ad Gaium Salmorium Sermones: “A wisdom found, not in dust, but in sweat, for where Ambitio fails,
Desire only reigns”; sapientum ex ordine nullum invenies hodie, inquit, in hoc qui pulvere multum no sudet; perdidit ambitio, & regnandi dira
Note also, from the Encomium Sapientiae ex Parallelis Ethices Naturalis et Divinae: ex Socrates: “O virtus ardua laboriosaque generi
humano, pulcherrima vitae inventio! Tuam o virgo, ob venustatem etiam mori in Graecia optabilis habetur mors, ac labores vehementes et
indefessos perpeti. Talem pectori inseris fructum immortalem, auro potiorem. … Ethices naturalis origo est natura, nimirum Deus, quatenus ipse
est uti fortuna fortunans, ita et natura naturans, puta auctor et conditor naturae.
”) can for that reason simply be sublated by an internal
recognition of the primacy of Knowledge, which gives us the secondary depiction of Greek Fate, by way of a corollary and opposing trope,-
namely the heroic acceptance of the judgement of the court, which Socrates evinced toward his own Fate: “Vera esset Virtus praestantior,
Iustitiane, an Fortitudo?" "Nec morti nec vinculis Sapientem cedere
.” Note Schonhovius Godanius, in: Partim Moralita, Partim etiam Civilia. The
‘daemon’ of Greece had not yet been transposed from its horizonal-discursive media, ie. the ‘palintrope’, until the Platonic theory of the metaxy 4
finally joined Eros with it as a vertical element, (which was of course realized, not in the culture of Greece, that is, the culture of Athens, but in
that of the Rome) revealing a Horatian ‘vita labore dedit mortalibus’ behind the curtain of Fortune, and therefor a certain ‘moral uncertainty’ as
well, [For an expression of this ambiguity, we have: Schumbergi Tobiae Tironensis Philosophiae Practicae Renovata Pharus Divina et
Serperastra; Aphorisimi. Quot sunt species virtutis moralis, tot sunt species bestialitatis. There are as many forms of virtue as there are of vice.]
for which the earlier, more ‘Athenian’ mode of philosophy, conducted in studium pallio et humi cubaret, [Iulius Capitolinus, in: Antonius
Philosophus.] or a purely intellective sublation, in philosophiciis menti componerem virtutes laborem ad magnae virtutis opus magnosque
, [Cassius Parmensiis Poetae inter Epicos Veteres Orpheus et Chrytaeii-Commentariolum; Facienda No. II, P. 25. “Virtu componere
mentem ad magnae virtutis opus magnosque labores.
” The sufficient telling of virtuous works, which we observe in the greatest of our poets and
philosophers, is an ample stimulus, and justly inclinates man toward heroic labor.] was no sufficient guide in the accomplishment of Virtue,
that is, for the navigation of a Virgilian bivium with which the subject must inwardly contend- in flagret impium philosophicis cor duros virtutis
* (‘The true philosophy tests our love of Virtue.’ In keeping with the meditation on the Pythagorean verses concerning the ambiguities of
the turns of fate out of which life is constituted, taken out of Henricus Diestius, in: de Ratione Studii Theologici. P. 133. Corpus omne ardore
tremat, sit nobilior in vobis spiritus, vis in pectore ardeat igne, micet in praecordiis flamma, flagret impium in studiis cor: nil sine magno vita
labore dedit mortalibus; quasquis enim duros casus, virtutis amore.
) ]

  1. As I have often written about the connection made within the Renaissance mind between memory-arts and philosophy,- stemming from a more
    tenuous separation of the conscious and unconscious mind, intentional thought and poetic-associative memory, etc. so a connection could
    fruitfully be worked out by our scholars, which was made in this same era between law, or ‘jurisprudence’, and philosophy. As stated in
    Accursius’ Digest: civilis sapientia vera philosophia dicitur, id est amor sapientiae; jurisprudence is the true philosophy, toward which the love of
    Wisdom directs us. For anything approaching a complete reconstruction of the connective tissue noted here, by which the cultural inheritance of
    the Athenians was yet preserved only a few centuries ago,- or what Pound would call the paeiduma of the Renaissance humanists,- one must turn
    first to the Corpus Juris Civilis, or perhaps more importantly, the piles of glosses on the Justinian Institutes, notably compiled by Accursius, just
    as Pomponius, in light of his own reconstructive effort, turned back to the history of Roman law, echoing the traditional recognition of Athens as
    having originated the foundational ideas of the Hellenic philosophy, and rather eloquently gives to us the pseudo-mythic or Thucydidean account
    of the journey made by the decemviri, in preparation for the composition of the Twelve Tables, to the great Law-Makers of Greece, under whose
    guidance the Tables were wrought as what Cicero calls “the very image of antiquity”, whose vastitutdes of knowledge were not equaled by all the
    libraries of the philosophers: “leges duodecim tabularum liber singularis”, (Cicero), or out of Balduinus, “leges restitutas et explicatas”.
    Barthelemy de Chasseneux, in the Catalogus Gloria Mundi, tells us that a true legal knowledge would, like all scientia, attempt to find the
    “causes” of things, by which the distinction between the world of nature, or more precisely, the eternal laws of nature, and the world of human
    society, whose laws were mutable and whose causes obscured,- again recalling the Dantean ‘double-principle’ of man,- might be more subtly
    navigated. A similar idea is stated in another excellent example of legal philosophy, namely Sir Edward Coke’s Finibus Levatis, or the
    Commentaries on the Institutes of the Laws of England,- a man for whom, contrary to the opinions of mere historians, the beginnings of Law
    were to be found solely in the first systematic observation of the Natural world: the wise man begins with his ending, and moves only from the
    ‘causes of things’, to their effect. (Quod inutilis labor & fine fructu non est effectus legis. Sapiens incipit a fine.) Note: “Philosophy and
    Humanism; Renaissance Essays in Honor of Paul Osk. Kristeller.” As to a few more pieces of modern scholarship hoping to reconstruct the
    obscure connection between jurisprudence or civil law and Platonic philosophy, as were naturally formed within the Renaissance imagination,
    now lost to us for the same reason the connection between the memory-arts, magic, cryptograph, and poetic invention was lost,- namely a
    technologically accelerated fragmentation of human knowledge, note: “A Realist Epistemology of Faith”, by Paul A. Macdonald Jr., as well as
    “Vera Philosophia: The Philosophical Significance of Renaissance Jurisprudence”, by Donald R. Kelley, along with Vico’s “De Universi Juris
    Uno Principo et Fine Uno.” Thus, inasmuch as Law finds its origins in the first philosophers, and inasmuch as philosophy is simply the conscious
    expression, through the mind of the human being, of the secret impulse of Nature, or the will of Life itself,- in the deepest stirrings of the daemon
    upon incognizant matter,- to occupy the total plenitude of ousia, (Ernest Renan. Note “Aristotle vs. Plato: The Balkans’ Paradoxical
    Enlightenment.”; Dimitris Michalopoulos, BJSEP, Vol. 1, Number 1: “For human life is nothing else than the tendency to pass from potentiality
    to act in order to be all that it is possible to be.”) so one must equally recognize Law as a certain movement from potentiality to actuality, from
    cognitio to voluntas, the logical commensuration of such movement, or more than this, an expression of the Fullness of Being.


The fragmentating assemblage of diffuse knowledge in which these connections are lost, which Pound calls the “heteroclite mass”,- driven as it is
by the reductive dialectic of the “Hegelian loop”,- is only further accelerated by the ‘cybernetic feedback’ (The appropriation of the term
‘cybernetic’ to an “interpretive framework for modernist literature” can be further explored in: H. A. Love’s “Cybernetic Modernism and the
Feedback Loop: Ezra Pound’s Poetics of Transmission”.) characterizing, in both form and content, communications-technology’s most recent
instantiation, the Internet, whereby memetic culture, as spectacle, absorbs the spectator, perpetuating anonymous symbolic constructs at the site
of exception (via the “ideogrammatic loop”) through which the discontinuities between linguistic and cultural barriers, as the dominantly spatial
phenomenon which informed the historicities of ages past, are in the compressed temporal dimension of our digital exchanges supervened by
new, cross-cultural viroid replicators, for which the barriers of time are quite easily crossed,-- (The distinction between the ‘Hegelian and
ideogrammatic loops’ is discussed at length in the following two works: John McGuigan, in “A Salomonic Key; Radical Art and Politics in
American Literary Modernism”, and Reed W. Dasenbrock, in: “The Literary Vorticism of Ezra Pound and Wyndham Lewis; Towards the
Condition of Painting”.) the emergence of the ‘cryptognostic signifier’,- on account of which the inscriptive functionality of the ‘text’ is
destabilized by the ascription of a ‘semiotic-symbolic subject in conscious negativity’ (the absorption of the spectator-spectacle) out of which new
universals (like gender multiplicity, intersectionality, etc. These new universals should be conceived axiopoietically. Axiopoesis, working from
Husserl’s investigations into the relationship between linguistic expressivity and repetition, indicates the subject’s interior self-dialogue in a
‘non-indicative’, that is, a non-predicative configuration, ie. a meletic state of incommunicative repetition; language without reference to any
external object and thus, a language divorced from the theoretical-logical core common to all true expressive language, in Husserl’s opinion,
which privileges Being and sets up the chiasmatic structure of logical predication. Axiopoesis might open up a ‘site of exception’, but it does not
succeed in effectuating a reversal of the chiasmus.) radiate, intercepting a liminal transgression of the Gap and hypermnematically
reprogramming the underlying procedural syntax of the text’s historical and cultural transmission,- (ie. the hypomnemata) a signifier both
metizzal and schizal in nature, immunoresponsive and catalyzing, that is, synthetic and differentiating, or ‘futuristic-integral’ and dialectically
consolidated by the past as a ‘material force’. (As stated in: G. Singh, Transcultural Poetics; Comparative Studies of Ezra Pound’s Cantos and
Guru Gobind Singh’s Bachittra Natak, 1988. On the cryptognostic signifier and de-inscriptive function.)
2. Sic itaque comparato poenae, proemiorumque auxilio, quae homines ad bonam mentem adducerent, absterrerentque a vitiis, duplex olim haud
casu in hominum coetu philosophiae genus extitit; eorum nimirium, qui humanae vitae meditando, scribendoque; prodesse conati sunt ut alteri
propositis tum publicae, tum privatae honestatis, ac virtutum commodis, quae prospere bonis viris in omni memoria, evener,e hisque narratis
mores hominum probe excolendos susciperent; alteri e contra admoto supliciorum freno toti in exaggerandis malorum incommodis essent,
ostenderentque, quam non sulum turpis, ac foeda, verumetiam infelix, & misera sit peccantium, & ab ipsius naturae lege, ac recta ratione
recedentium conditio.

3. The Stoic Carneades Cyrenicus gives us, if only by fragment, the wonderful joke: χρεσις αρετες εν ευτυχια. Meaning: what is happiness? It is
when prosperity still affords us the opportunity for virtue. Of course, as with all stoics, perhaps he did not himself recognize it as a joke.
4. The Platonic metaxy is a discursive intellective circulus; a horizontal ascriptive stratagem that, plotting the topological surface-contours of the
domain of psyche singly, when paired to its vertical-daemonic element (which Plato specifies in the great speech of his Symposium to be none
other than Eros) generates a limen between psyche (as unconscious; recall Voegelin’s notes on the Psyche in “the Depth as Antidote”) and the
conscious mind,- (projecting, in the mythic account of the Timaean cosmos advanced by Plato, the empty circle of the Recurrence onto a
hierarchy graduated between disparate levels of reincarnating souls) initiating an ascription-inscription or sacromimesis between the world of
Nature and the hyperouranios of the Ideas, that is, an anabasis-katabasis undertaken between the profane depth of materiality, on the one hand, or
the ‘lower soul’, and the divine height of philosophical cognition on the other, ie. the ‘higher soul’.

  • To a similar point, note Sarcotis, out of Massenius: Virtus alimenta requirit. Que latet, haec paucis prodest, quam velat egestas. One should fear
    their strengths more than their infirmities, for infirmities do not need to be fed. In the end, one’s virtues destroy them best.
    **Isaac Disraelis, in the 4th ed. of his Curiosities of 1794, reiterates this fact: "The man of Letters must confess,- reluctantly, perhaps,- that the
    literature which stores the head with so many ingenious reflections, and so much admirable intelligence, may at the same time have little or no
    influence over the virtues of the heart. The same vices, and the same follies, disgrace the literate and the illiterate. Such ‘monsters of learning’ are
    referred to, out of the esteemed satirist Caspar Schioppius Neo-Marcaniis, as ‘prosimetrical hypobolymaeia’.
    *** In labore viget virtus, tenditque non ad mollia sed ad ardua; quin stare praestat, quam sedere, currere, quam ire; imo volare; remoras omnes
    abjicite, despicite; sit suavior labor, quam luxus; dulcis sit studium, quam otium; acceptior fatigatio, quam recreatio; gratior vigilia, quam
    somnus; quasquis enim duros casus, virtutis amore.

    (α) As stated by G. Stone, in “Dante’s Pluralism and the Islamic Philosophy of Religion”; 2006, “Virgil’s Happiness”, P. 133: “The problem with
    the interpretation that denigrates Virgil is that it views the poem’s trajectory as mapping out a single straight linear path of progress to a single
    destination (Heaven or God). Since these critics do not acknowledge what Dante so clearly insists upon- that there are two roads, two suns, two
    destinations- they are obliged to see Virgil as a tragic failure rather than a comic success. Yet Dante tells us that there are two paths- not one
    “true” and one “false”, but both of them true paths. … Virgil leads Dante along the true path to its finish, the Earthly Paradise, where … he crowns
    Dante philosopher-king.”

<!!> INCIPIT OSSIAE: A note on the ‘successes of the young poet’. Do not taste of Love’s nectar too soon, for love does not so much deceive us
as we deceive ourselves,- poeta excuset facinus vindices,1 (inasmuch as the poet must excuse the excesses of passion) [Didacus Pyrrhus
Lusitanus Eboriensis, in: Elegiarum Libri Tres; Pseudo-Galli Elegia et Epigrammata Tria; Non Fuit Arsacidum.] and,- having never learned to
make of ourselves a brilliant flame in which to stoke the bitter almond, that it be sweetened thereon; having not yet learned the price that were the
wage of sin, and spurned, bred of solitude a ‘coelo familiares’ with the pitiless stars,- 2 [Nulli hominum innocentius vixere, nulli magis coelo
Sabellicus Coccius, Exempla; Lib. II, P. 68; De Solitaria Vita.] so do we at last grow mute upon the faith that no bitterness shall
follow the first of her fruit,- having developed such a faith as children,- or otherwise spoil an heavenly ambrosia. Or, in that phrase from out of
the poetickal suspirations: (Suspinele Primaverei, Prelude: Nicolae Pruncu de Focsiani; 1868.) “la amor la amicie in vercic d’acum sufletu’ mi e
mutu caci de linar, si amarul si nectarul amorului, am gustatu si credind in amicie din pruncie am fost vecinicu inselato
”. It were a deception the
poet would spend his entire life contemplating, ‘in longa duram, brevi pondus subiisse voluptas’; [Publius Andrelinus Belmisserus, Ecloga.
Cunctarum provida rerum alternas Natura vices non invida donat queis sine terrenis nihil est durabile rebus.] an obscure longing,-- after
Emerson’s essay on the shortcomings of the Byronic conscience, [eg. the fetishization of pain, or knowledge’s dismal Prometheia and the ‘secret
truths’ of sorrow,- of all such beings wrought in that fiery element of the Titan which so eluded the reach of Empedocles his philosophy, that
neither riddle out the 'Ωιον Ζοροαστραευμ’ and overcome the Dragon of Time,- in Draconem orbem finxere mundis ex alitur, mundi resolvitur,-
(quoniam mundus ex se alitur, & in sese revolvitur; omnium mortalium iustiam, anime concinnam harmoniam nominavit matrem ac nutricem
virtutum omnium.
Stephanus Forcadellus, in: Gallorum Imperio et Philosophia.) in Draconem mysteria Azochii perfectum ignii,- the
stellar-genius and mind’s light, in coelesti fomenta calorem lumine terras,- (‘warmed by the earthly light, moved by the light of the stars’;
Albericius Phillipus Mantuani, in the poetic distich: Tabula Cebetis et de Mortis Effectibus Hyeme Nocte in Dedicatio Bretonerii. Quum mihi
deciduas spectanti lumine terras mors hommum facta est non cadente die. Hinc mihi me miseram fata paratur ait, ni mihi coelesti dentur fomenta
calore.) in foelix tali vulnere amat, foelix cineri fecerit ardor
,- (As little as ashes thank the flame, does our bestial nature thank our higher.
Virginius Caesarinus, Carmina, P. 24.) or reunited to Iamblichus’ Heaven beyond the veil of Time ‘ex lychnorum continuatione lucernae fila
’, a Soul discovered synthemata tou asynthemata,- (Note Ieronymii. Olgiatus, ex “Reusnerii Leorinii Florum Hortuli
Historico-Politico; Elogio Joviis Galeacium Sphorciae”, concerning the 'mysteria Azochii in perfecta ignis’. * Ioann. Bonae ad Thermas Ordinis
Cister. Divina Psalmodia eius que Causis, Mysteriis et Disciplinis; Tractatus Historicus, Symbolicus, Asceticus: “Ignis enim scintilla ab inferno
filice in subjectum sulphur excussa inflammam ibat, quae repente ardentis sulphuris ministerio, & lychnorum continuatione lucernae fila
”) ere Faith better reprove our poetic expectancies, ex nutrix cognita fides in misera novis amorem Eleusianae,- (Andreas Naugerius,
Lusus XXII. Tacitis terras amplexas tenebris; non sola occultanda cavis sunt orgia sistis solave Eleusinae sacra silenda deae. Ipse etiam sua
celari vult furta Cupido; una meos, quos et miserata est, novit amores officiis nutrix cognita fida suis
.) a literary topos we find commonly
observed among the Romantics, particularly in the meditations on time and the ‘secret’ of melancholy disclosed by it on the part of Coleridge and
Leopardi] as is shared, he believed, by all artists,-- namely a desire to somehow touch reality, to make contact with things and, even if only
through pain, or the pall of Death communicated to our final extremity, to see through the ‘inima tesauru d iludii’ [a heart full of illusions; ibid.
O inima tesauru d iludii si d amora adesu in rugaciune eu cerului voiu cere sa poti sa vedi amorulu ce ai pus in al meu sinu sa vedi in departare
cumplita mea durere sa vedi cu cite lacrime eu numele u ingiu.
”] of his charge, and to,- for that obturancy however briefly surceased,- see beyond
the tears ‘quam exigua scintillulae’ [Quam exigua scintillulae in solis splendore lux; picking the stars out of the light of the sun. Theophile
Spizelius, in: Nuncupatoria Epistola Arcana Retecta Theologicorum. Spem in homine neutiquam locandam; (There is hope for man, to be sure,
but it is not to be found in man.) talem esse, qualis exigua scintillulae lux, si cum solis copiosissimo splendore componatur; (much as the
luminous soul of the Sun is not to be found in the stars) ex Martinus Fogeliae: in utroque nostrum nonnisi una videbatur esse Anima, duo
animans corpora, unus & idem amborum scopus erat Virtutem exercere, & vitae nostrae studia ac proposita futuris bonis applicare.
) ] with
which he names his love ‘in solis splendore lux’, that,- should his many names for it be discovered to out-number his illusions,- some vague truth
might be recovered from his art, like that strange truth expressed by Proust; that passage in which he states that we, voluntary captives of this
World, the ‘earthly vale of soul-making’, (a la. Keats) are so compelled in willing servitude unto the trial of the Flesh, ‘aversa Dei mens,
mentesque Olympo avertit’
, [An antimetabolic chiasmus drawn from Casparis Cropacius Pilsnensis, Carminum: Ex illo fluere, ac turbata
recedere in auras spes hominum, amissae dotes, aversa Dei mens.
Secondarily, Ioa. Mellius Turrenovaniis (de Sousa): Omne nefas specie virtutis
& umbra velat, & infandum crimen simulator honesta relligione regit, mentesque avertit olympo.
] only that we might make of the heavenly Ideas
we glimpse through art, or the strange figures drawn upon the dream-curtains of our memory, or those still remoter forms discovered ab anima
arcere cogita
, [Iacobus Mullerius Ienens, in: Moralitis Decimationis. (Sortes reiice damnosas, quae & impiorum multitudinem excitantes damnis
omnia involvunt variis formarum periculosarum imposturas habentes. Verum utut hi usum fortium impugnent, nos tamen in seqq. ostensuri
sumus, non omne sortium judicium juri naturae repugnare.
) Ex Stobaeum: Has quidem ab animo arcere studiose cogita. Haec enim te purgatio
omnino vere sanctificabit, si vere oderis perniciosum genus ipsarum.
] so many ‘involuntary captives’ of another world,- a divine multitude made
to bear in our charge and, precisely for their divinity, perhaps rescue us, at the last moment,- somehow,- from the reach of Death. Thus Ophanin,
the third Angel, presiding over human prayer upon the Shehaqim of the earthly garden, fittingly speaks not himself, nor sings as do the others of
his kind; the others,- beings who perish in their singing, despite their exalted and immortal caste, as waves dashed against the shore,- dissipating
extravalent, a multiplex jewel, in omniformis protosarkos mutans like the children of our own singing,- the others, which reach not the face of
the Infinite, the face of that God for whom the angels of air, fire, and water extend the measure of their choiring celestitudes. **

Illusions or not, each of our private universes were portioned to the same end; one man is never subjected to more torment than another, or more
beauty, or more happiness, though each will take their cup according to their taste. Some are showered with all their life has of pain at once, and
washed away by a single fatal storm; some are meted out despair day by day, year by year, and pull themselves along with the grasshopper, in
‘works and days’, knowing Vanity; some find their early triumph in youth’s exuberances, and take their cup with dregs, that only bitterness were
left for age, while others enjoy their lesser victories as they come, and stake their advance by careful footsteps, inch by inch. We all were given
the same pain, the same happiness, the same beauty; it were unalterable a proportion, and differs only by mensuration. Thus, no artist would
conclude that the world is lacking in Beauty and in beautiful things. It is only a matter of convincing others to look where we have looked, to
which end we recite the names of our house gods, our sole pantheon and commanding genii,- given the fact that man will not cherish a thing until
he has learned its name, nor think to look for Gods not marked by stones. The task of the artist is to convince the rest of the species of a single
fact: that his world, too, was beautiful, and that the beauty of his world, moreover- the beauty of his world, his love, his happiness, of which he
was utterly certain, and that he felt, that he knew- was not merely eikon,- was ‘real’; that it was not an illusion, or a madness, or desperation, from
which he drew his fire and poison, his angels and his blood. This is the last consolation wished for,- a final reprieve from the horrible doubt for
which the artist had struggled. The artist defends his world, his love, his beauty; he affirms its reality against the suspicion of mortality- that is all.
Any artist who assumed for his task something less than this, or greater,- a political aim, moral education, etc.- has rebuked himself.

  1. Acer Amore Deus est: foetas domat ille leaenas. The god of Love must be terrible, for Love must tame lionesses. Amore ambiguum oderit
    quam mutaible femina semper; the greater a woman’s love, the greater the ambiguity between her love and hatred. Femina natura varium et
    mutabile semper: diligat, ambiguum est, oderit anne magis. Excuset facinus vindice Scylla Deo.

    2. Nihil est animorum meditationi tam aptum quam solitudo: hoc secuti videri possunt hi qui in videri hi qui in solitudinem concessere praecipue,
    non quod hominum societatem effugerint. Nulli hominum innocentius vixere, nulli magis coelo familiares.
  • Of that ‘fiery element’, the Dragon, and the Gnostic vision of Time. In a work by Olgiatus, the Orphic cosmos is allegorically depicted by a
    scene in which Phanes, wielding the ‘lineated serpent’ coiled around his own arm, stands over a defeated Ourobour, crushing its neck. The dragon
    which the heroic Phanes/Or-Phanes is depicted in confrontation with, as a representative of circular time, (the primordial Aeon preceding the
    dance of the syzygies) furthermore obliquely references the Gnostic Aeon Yaldabaoth-Samael, the Lord of Matter, or the blind Dragon-Lion, by
    having innumerable eyes drawn upon its wings, while the earlier Hekataic cult also finds its own mystical echoes in the scene, in that Phanes is
    drawn with three heads, namely his own, that of the Sun, and that of the Moon. Through this three-headed Phanes we should recall also the ‘rerum
    ’ of Time, in tricipitis animantis ex imago Serapion. See Macrobius’ exegesis on the statue of Sarapis, following Hippocrates and
    Homer, which he understood to be a tripartite image (tricipitas animantis) of Time; with its three heads relating to, in the figure of the lion, the
    imposing form of the praesens tempus, the memoria rerum transactarum of time past, in the wolf, and finally, with the head of a dog, the
    uncertain futuri temporis.
    ** A thematic combination of two poems in Pound, Exultations: the Night Litany and Sandalphon. (Pound, Night Litany): O God of silence,
    purifiez nos coeurs; yea the glory of the shadow of thy Beauty hath walked upon the shadow of the waters; O God of silence, purifiez nos coeurs.
    (Sandalp.) : The angel of prayer according to the Talmud stands unmoved among the angels of wind and fire, who die as their song is finished;
    the pain of the infinite singing slayeth them; this singing hath power destroying.

What does your legacy matter? Your compositions, and humanity itself, will be gone in no time. Take, by way of an example, the Oath of the Abyss, to surrender all that you have and are for ever. It’s only from honest renunciation that honest involvement springs!

Oh. Oh, but it never ever ends, take heart!

What? Death is just the border drawn around your life. It is what distinguishes you from me. Without a border, one shape just bleeds into another shape. Without a limit, there is no form. My death is not an event in my life… It’s the necessary boundary that makes my life distinct from your own. That is why I honor death. I love death. Death is what makes me distinct from you. Your concept of humanity being gone is so… strange to me. There is no… gone. Quite the opposite: death is the limit that draws the boundary which makes you distinct from me. Death is the border that draws my shape. I owe all that I am to that border, to Death.

Alright; so does this mean it’s not about leaving your “own thought, plus the greatest compendium of knowledge ever assembled on this earth” behind, but about getting all your text in order within your borders? To become this perfectly saturated crystal mosaic to yourself, so to say?


Post edited, I got more wasted than usual last night because I got my hands on Opana. ]

I have endeavored to leave behind the greatest encyclopedia,- the greatest compendium of human knowledge,- because I like knowledge. I like literature. I like the human word. But more fundamentally: so that others can benfit from my struggle. Perhaps someone can surpass me one day. I highly doubt it, but maybe. And even if nobody can, I would siphon the greatest bits of my treasure back into the world. None of that has anything to do with my private work toward a dracocrysalism, a time-diamond, a perfection of Self, an apotheosis. I have two goals, a cultural one, namely to amass the most far-reaching compendium of human knowledge, and a second philosophical goal in my personal contribution of original writing and knowledge. Let me look at the last page I have written:

Quotes are in italics, names and books are without italics. Names: like Naxerae Toletinus or Cryptophilus or Surigonus or, figure it out.


Like the hair that slew Fabius,- an epitome of the “mortalis theatro inferior”, in animae Tigris tot corde motum libidinis profundas absorbens,- [Agostinus Paolettus de Monte-Alcino Italis, in: Discursus Praedicabiles sive Viridarium Sacram; Dominica Tertia Adventus Thema Mortalis Calamita, P. 37. For, ‘quantum illapsa inimica voluptas in flammas flammis extinxit’,- 2 as passion borrows strength from passion, so one passion extinguishes another; lo, what power were there in but the slightest glance of pleasure. Michaelis Castellanus, ex Hymnum in Laudem ab Magistro Bart. Ximenius Patonius: Quantum animis illapsa noces inimica voluptas. Sic Circe multos cantu, at que potentibus herbis in varia vertit formas, & membram ferarum ex hominum facie, fuluos que rugire leones cernere erat, grunnire sues, mugire iuuencos. … divinum cordi pius inspiravit amorem, ac flammas flammis extinxit, & ignibus ignes continuo nova lux oculis assulsit.] that by measuring the weight of death upon the Heart ‘in corde ad justitiam, ore ad salutem’, [Antonius Bollatius Moretus, in Theses Theologicae Defendens Badariottus, et Rumilliaco Allobrogum Sacrae Theologicas Hasce Theses Sorte Depromptas.] or likewise that of the Heart upon our faith, αι δε ψυχαι τον τηανατον απαναινονται, (insidiaris vitae in mentes viventium mortem metuunt) [Symeoniis Sethus ex Dramatis Philosophici Rex Abesalom in Stephanite & Ichnelate; Pars Nona.] spools more delicate a compact in either case by the ‘human necessity’ taught by the study of history as an irreducible culpability, (in nocte extendere vitam monitis dum corda, inconscia culpae avertis saeclo accendis amorem) [Haec duce spernebas fallacis gaudia mundi et male sana flagellat ambitio, nocte extendere vitam monstrabas monitis, dum corda inconscia culpae avertis saeclo, laudisque, accendis amore. In: M. Gregorius Sittaviae Lusatus, Hodegus Epistolicus Schmidt.] bearing transductions of the fruit of knowledge upon the earthly Garden, in dolore animae Adamus Paradisum deleciae veneno serpens, in delectam iam culpa, sed culpae reatibus aula caelesti,- [Emmanuelis Naxerae Toletanus, in the Excursus Morales. Amariorem censuit vitam, commodiorem mortem. Hinc disces, quo dolore purgatorii animae torqueantur; delectam iam culpa; metu sunt liberae, sed culpae reatibus aula caelesti, & Numinis conspectu privatae, ergo amarius dolent absentiam, quam flammam; elligerent, ut breviaretur absentiae spatium, flammarum adaugeri tormentum. Adamus in Paradisum admissus, innoxiis voluptatibus utebatur; carebant deliciae serpentino veneno.] in quasi-coelestis ac divino amore philosophicis caeco horti custodibus,- (transfunduntur in homo planta coelestis 3) [Adamii Marianus Cryptophilus Marraccius, ex Polyanthea: planta coelestis. See also, Mallonius et Alphonsus Palaeottus, in: Medit at Ionibus Cor Suum Divini Amoris Igniculis Accendere Satagunt; (Iesu Christi Crucifixi Stigmata Sacrae Sindonis; Explicatio, Caput Decimumoctavum) P. 217-218. Secondarily, see the Liber Nizachonis Tractatus Rabbinicorum, ex Lipmanii impensis Norimbergensis Wolfg. Mauritiis Endterius; P. 240: ‘caeco horti custodibus’.] even upon the shadow of Mortality in ‘iudex umbras’ [iudex modo postulat umbras aut hoc, aut simili dixerit ipsa modo; semper praestantior Aeae virtus quae venit a factis gloria nobilibus. Iaco. Micyllus Argentoratensus Philologus et Poeta, in: Epigramma quo Praefatus Epicedion in Petrum Mosellanum et in Guilielmum Nisenium.] ex culpa nostra, sive fato, sive iusta Dei in rerum omnium,- (see the de Civili Politia in Libri Tres; Jacobus Omphalius Andernacensis Iurisconsulti: Incidim em nuper, sive culpa nostra, sive fato, sive iusta Dei indignatione in eas rerum omnium asperitates, nullius ut hominis virtus tanta videretur, qui eas propellere atque, … exultantis in Christianum nomen hostis furorem, saevientemque, impetum a nostro capite & salute coercere atque; reprimere posse videretus.) measureth equally, the weight of Virtue in talem firmitatem habere non humanae infirmitatis (qui instar soliis afflatu tremulis terrenorum hominum fragilitate) [Nicolaii Clemangius Cataluensis, Epistolarum; de Lapsu & Reparatione Iustiae, P. 41.] by that of Weakness,- in virtutis perfecte perfecto functus munerem, 4 [Virtutis perfecte perfecto functus erit munere tuc errat aequi: animo mors oppetitur cum suis se laudibus vita occidens consolari potest. Stephanus Surigonus Humiliatis de Milan, in: de Boni Viri.] or the height of earthly Power in homo regium proprium, in homini Deo proximum, 5 [Gulielmi. Onciacus, in: Quaestiones Iurisphilosophicae; P. 11. A formulation of Dante’s double-principle.] that finds no better remunerancies of mortal kingship (in 'Amor sub humano pectore regnat’; XAPIΣTHPIΟN Oblatum Vilnaeiis, ex Sarbievius Iermiae Leschius; Oratio Humiliantis se Penetrabit Nubes Eccles: “Exhaustis divinus Amor, sine strage, Sagittis, alba verecundis fletibus ora rigat. Pro superi! tantis stant hispida corda pruinis! Tanta sub humano pectore regnat hyems! Colligit, & fractis praesul petit aethera telis: invidus e terris illachrymavit Amor!”) in the image of the Heavens, (the amourous ‘segno’ 6 of our poet, e brama a miglior segno spiegar l’ ali: Matthaeus Baccelinus Stiae Casentinis, in the Sonetto Rime Spirituali Sopra Varii Soggetti per Antonius Caneo; Seconda Parte Delle Rime Spirituali, P. 14.) in caetera mitte incertas vices hominum super astra gubernans divinis, [Rolandus Palingenius, Epicharmata; in, Poemata ad Leonorus Destampesius Remensium Omnium Bonarum Artium Moecenati; Musarum Fonbellaquensium de Felici Valliae Principis in Galliam Adventu.] nor confirms either the ‘levis amorem vatibus’ [paraph. nunquam Dei timore, inani liberos in potius esset Deum non credere, colitur vatibus in amore, levis turpisque sacris eliminantur: Sapidus Eucharius Synesius, in Anabion sive Lazarus Redivivus.] and ‘felici ludere’ of mortal wisdom, in dextera mundi sinistram Dei incipit, by still greater devotions in sinistra mundi Dei dexteram respicit, [The followinging proverb, from a book of quite secular wisdom, ie. Lodovicus Vivus Valentinus, in the Dialogistica; Tulliolus, ex Reditus Domum et Lusus Pueriles: “Nullus ubique potest felici ludere dextera.” is cited rebukingly in the Third Vigil of the divine conversations, out of Ioannes Baptista Ostiensis, in Flammigera et Erudita Angeli et Hominis Dialexis, “Mundi namque malignitas dei benignitati opponitur, dextera mundi sinistram Dei, & sinistra mundi Dei dexteram respicit. Qui sunt in dextera mundi fallaciter blandiente, in sinistram Dei incidunt horribiliter punientem, qui vero sunt ad sinistram mundi crudeliter saevieutem, ad dexteram Dei transeunt dulciter consolantem.”] or the divinum contemne mundi of the saints by the verbis peccatorem homini of the philosophers,- [Verbum divinum nullo modo est contemne quod a maximo peccatore narrat. Servasanctus de Faenza et Nicolai Salicettius Gallarsius, in: Antidotarium Animae Vocant Prologus.] or with the mortal conscience therefor indemnified in pax numinibus duobus ampli cogitants, knowing equally the earthly god Amore, (amore celsum secundus) in dextra facem gestat, micat ardens vertice flamma, and the god Agape, (fatum prima celsis principium) in statum stellantis Olympi magnus; [Cornelius Scribonius Grapheus, in: Pacis et Galliarum Regem Christianis, ad aquas Mortuas in agro Narbonis. Mox AMOR, haud trux ille puer cithereia proles, flammivomis graviter telis metuendus & arcu: sed magno factore status stellantis Olympi. Huic AGAPE germana soror pulcherrima virgo sese addit, nudis stipata infantibus, ipsa pectore nuda quidem, & niveas exerta mamillas: dextra facem gestat, micat ardens vertice flamma. His sine numinibus duobus nulla usquam pax, nulla sibi concordia constat. Note also, Christianus Baumeisterus, in: Obligatione Naturali ad Amorem Defendendum Suiscipit Ioan. Aeremontius Francus Kechius, Paraphr. imperfectiones nostras non amoris amplius cogitet, sed potius perfectiones amplificet in amorem. Finally, refer to Julius Sterringaeus, in Jubilum Smalligeranum Rudi Minerva Cantatum: proba mens humilis animusque patent in amore secundus par celsum, celsis principibusque fatum.]

[size=85]2. Compare Ruckert, Die Weisheit des Brahmanen: “From the draught that fans the flame, a stronger draught is made; so passion, in its flight, from Passion borrows aid. The wind blows up the fire, and blows it out again; so passion is in turn by passion quelled and slain.”

  1. Quae cum ita se habeant, quid tibi homo planta coelestis, uti Plato dictitare consueuerat, faciendum erit; cum eo maiorem fructicandi spem concipias, quo virgulta in arboris huiusce truncum inserueris; unde cum forma vitam hauris, cum santissimum illum truncum, cortice denudatum prorsus exeruisse conspicias? An non perpetuo indoluerit? Phantasie conceptibus saepe numero nonstris in artubus notae imprimuntur nonnulle, quae cum fructuum, aliarumque rerum figura transfunduntur in filios, que madmodum gravissimi scriptores, Plutarchus, & Plinius observant: ita etiam anima tua, quasi Coelesti, ac divino amore foeta, suis quibuscunque in potentiis hasce quasi plagarum notas istarum, & caracteres inurat, in mente veram effigiem conservando illius, qui eadem in Sacra Sindone reliquit inscriptas? Et fructus, quos istiusmodi sacro iuuante stipite tibimet ipsi tulerit, hinc tales existant, ut notas praeseserant eas, quas harum plagarum cruciatus, in mente iampridem conceptus, in illis impresserit

  2. Surigon: cum dignitate autem et sanctitate morte oppetere preclaris veris uti propri um quoddam natura concessit cuius mortis memoriam si quandum tibi popones facilius equidem humana contempnes. Tu naque, qui corporis viribus fidis tu qui fortune munera amplexa meis et alienum quidem eius existimas. tu qui te deis credis aliq successu tumes minimo potes exigui serpentis morsu vitam exhalare: et multo facilius veluti Anacreon poeta testante Plinio qui acino uue passe aut ut Fabius senatore qui in lactis haustu uno pilo strangulatus est. is demum profectio vitam equa lance pensitabit qui semper fragilitas humane memoriam retinebut et ut au Cicero non se parum diu vixisse credet qui virtutis perfecte perfecto functus erit munere tuc errat aequi: animo mors oppetitur cum suis se laudibus vita occidens consolari potest.

  3. We have here a reversal of the Hobbesian ‘Leviathan’ and Plautinian ‘homo homini lupus’, in that the ‘condition of nature’ grounding both the Arche and Telos of Hobbes’ doctrine is materially inverted, such that man’s relationship to God is politicized as a meta-relationship undergirding man’s relationship to man, like that arrived at by Feuerbach’s ‘material completion of the theo-political’ (See: Homo Homini Deus; Theology, Anthropology, and Polistics as from Ludwig Feuerbach, Luc Vincenti, in Etudes Theologiques et Religieuses, Volume 94, Issue 2. I would emphasize here that the notion of the episteme implies a fundamental limit to Knowledge, and therefor an ‘irreducible interval’ between cause and event,- like the ‘black swan’ in the economic sciences,- through whose opaque veil such a ‘material completion’, in keeping with the Marxist dialectic, is impossible.) in which Hobbes’ sacralization of the political (as concluded in his ‘Behemoth’, in which the history of English civil wars is analyzed in terms primarily of a religious struggle) becomes a politicized saecularization of the sacred. Recall the aphorism by Cecilius as well,- homo homini Deus. See Guilelmus Onciacus, in: Quaestiones Iurisphilosophicae. “Sit igitur natura duce homo hominis amantissimus: ut iam non homo homini Deus” … “sed si ademptionis vitae, regium id ius proprium, Deo proximum est.” Note Ugo Pagallo, in: Bacon, Hobbes, and the Homo Homini Deus Formula. "We have indeed very few studies about the relationship which exists in Hobbesian doctrine between Plautus’ aphorism and the adage of another ancient comicus, i.e. Cecilius’ homo homini deus. In Der Nomos der Erde Carl Schmitt had fully explained the reasons for this hermeneutic point of view. It would be only Plautus’ aphorism that stood to represent both the arche and telos of Hobbes’ political science, whereas the formula homo homini deus loses any heuristic utility for the scholar, since it has been “liquidated” by Max Stirner in Der Einzige und sein Eigentum. As Carl Schmitt said, only “the homo homini lupus of Thomas Hobbes was the answer of the XVII Century”'. "

  4. “Ov esto petto, che dinnziera facina de le fiamme d’ Amor, ede suoi strali, da mille righe in ceso aspre mortali, tempio a una donna altera, e pellegrina; ecco de voto a te Signo s’iu china, ond impetri mercede a tanti mali, e brama a miglior segno spiegar l’ ali, che la giust ira tua scorge vicina e rivoltato a piu del uso il core …”[/size]

( can’ t format ythe text in my curreent state of intoxxication, stiill. Fuck it i’ll formatt it tomorrow. fiuck it.

Thgats why I prefer to get blasted off opiaates than anything else. I’m alone. My only desire is to leave behind the work I burnt my entire lifetime for. That is all life is to me. The quickest way to get from point A to point B.

What I have paid to obtain my knowledge: if anyone deserves the relief of Opium, it tt is mee. And I’mm not even fcounting my actual physical pain, the disease for which I am prescribed opiates. Trigeminal neuralgia.

Wrong thread… sorry.