Confessions of a Revolutionist

I am a revolutionist. I am a revolutionist as a matter of necessity, not for any arbitrary reason. What currently passes for “authority” is an ass. It’s pure stupidity and the ongoing “march of folly”. It’s decadence. I know that, if we continue along this pathway from mere inertia, this planet is doomed.

I am, in that sense, at war with “history”, or what is known as “the mainstream” or “the conventional” or “the common sense” or “the majority opinion”. What passes today for history — the prevailing narrative of our passage through time and the imagination of that passage — is only “the march of folly”, as historian Barbara Tuchman correctly calls it, and a trance-like state.

What does it mean to be a “revolutionist”?

My instructors in the art and science of revolution have been the poet William Blake, the philosopher Friedrich Nietzsche, and the sociologist Rosenstock-Huessy. Nietzsche’s “revaluation of values” is, after all, the heart and soul of what we mean by revolution. Revolution is a disease, yes, but it is also the cure for another disease, which is decadence. So, we need to understand the real meaning of decadence before we can appreciate the meaning of revolution as the cure and corrective for decadence. Or, as Rumi puts it, “the cure for the disease is in the disease”.

Decadence is one of the forms of nihilism. The former Dark Age Blog, The Chrysalis’ predecessor, pretty much focussed on diagnosing the disease, and concluded that Fukuyama’s “end of history” was identical with decadence and a disguised nihilism. The Dark Age Blog was an autopsy (maybe a vivisection) of the Modern Era and a chronicle of its decay. With The Chrysalis, I moved into “revolutionary” mode, as it were. I wanted to emphasis more the potentialities of revolution in the midst of all the decay, detritus, and debris we call “Late Modernity” or “post-modernity”. Decadence is the disease of Nietzsche’s “Last Man”.

Rosenstock-Huessy described decadence as the disease of “lip-service”. It’s one of the four “social diseases” that, unbridled, threaten to dismantle society, along with war, anarchy, and revolution itself. In the disease of decadence, homage is paid to “higher values” and “principle”, even as these values are negated in practice. This has the same meaning, in effect, as what the Archdruid refers to as “the Era of Pretense“,  (or, “faking it“, as the title of one book puts it). Decadence is the meaning of Nietzsche’s formula: “all higher values devalue themselves”. Lip-service is paid to “higher values” even as these values are decaying from their orbit. There is an almost complete dissociation of word and deed, that parallels the dissociation of mind and body.

Decadence means, lack of inspiration. It means to be unable to reach the future in body, mind, or spirit. “Without vision, the people perish” is another way of putting this lack of inspiration. Revolutions re-inspire and revivify the corpse. They restore to society a future in the form of a “great destiny”. They are, in effect, a revaluation of values that have been emptied of life, and restore to those values, in new terms, new life and renewed powers to inspire. “All that is old is made new again”, as the Bible puts it, is in essence the principle of revolution.

The Dark Age Blog, and to some extent The Chrysalis also, chronicled the decay of the “higher” values (or what Nietzsche called “noble” values and virtues) from their orbit, and the need to rescue these values from their corruption and perversion and from the pressures of reductionism, fundamentalism, and quantification. These things are the symptoms of what Gebser calls “the mental-rational consciousness now functioning in deficient mode”. And for all intents and purposes, “deficient” means “decadent”.

Also, for all intents and purposes, Blake’s “the universe in a grain of sand”, “Heaven in a Wild Flower”, “Eternity in the our” and “the infinite in all things” are a reference to this discernment between what we call “the higher” and the “lower”. In effect, “cleansing the doors of perception” is also rescuing these higher values — and reality — from their enslavement to appearances and the confusion of the greater with the lesser, if we may put it that way. The task for the life of the mind and soul, is not to demote the higher to the lower in a kind of reverse alchemy of turning gold into lead, which is cynicism. The task for the life of the mind and soul is to promote and elevate the lesser to the higher. This is “revaluation of values”, or the alchemy of turning lead into gold, or, if you like, the “quantum leap”. Or, if you prefer, we may speak of “higher” and “lower”, or of “greater” or “lesser”, or of “noble” and “ignoble” in terms of inclusion or exclusion.

If people today are concerned about the future of the “open society” or about “the closing of the mind”, it is because of the threat of decadence. Open means, open towards the future, open towards a new inspiration. Society in all its members remains “mutable”. This is the significance of Rosenstock-Huessy’s formula for a new science of society — respondeo, etsi mutabor — “I respond, although I will be changed”.  And in the current context and times, that’s the motto of a revolutionist, or what Rosenstock calls a “prejective” type. That is to say, to be prepared to hurl oneself into the unknown, or what the existentialist theologian Paul Tillich once described as “The Courage to Be“.

The decadence of the higher or “noble” values, much of it attributable to the abuse of speech in propaganda and perception management, has been devastating for our self-understanding and for our world. I have already pointed to the confusion of the terms “whole” and “total”. They are not synonyms. From that fundamental confusion comes a host of other confusions or reductions — most especially, a confusion of “integration” and “assimilation”. This is particularly acute in these times of globalisation, since it means the difference whether this process should transpire in peace or in war, or imperialism. But this is the critical folly, even stupidity, of our times that these values are confused as being identical in meaning.

This is a critical point to observe about revolution. It is, as Rosenstock-Huessy notes, the invention of a new language. It begins as changes in the patterns of speech after the old language of values has decayed into cliche, formula, cant, rote, propaganda, etc and no longer has the power to move or inspire the historical act that determines whether a decaying social order has a future or not. It is in grammar, in speech, that we look for signs as to the fate of society, just as much as a handshake can provide your physician clues about your prospects for longevity. “The energies of social life are compressed into words”, states Rosenstock. And so are the lack of such energies.

The 2007-2008 market meltdown was a direct consequence of Margaret Thatcher’s pronouncement of the end of society: “there’s no such thing as society”, she proclaimed. “I see only individuals and families”. Fukuyama seconded that terrible judgement with his “end of history” thesis, which led to the absurdity of Richard Perle and David Frum announcing “an end to evil“. These belong to the symptoms of decadence. Folly following upon folly. Society isn’t something you see, it’s something you hear. It’s the daily circulation of speech. Thatcher was completely deaf to that because she was an ideologue. “The lady’s not for turning”. People expressed admiration for that and for her “TINA” principle (“there is no alternative”) without appreciating the dire consequences that such an attitude would bring with it. It’s mind-boggling. And still today, the dominant ideology refuses to admit the direct connection between Thatcher’s denunciation of “society” and the pillage, rapine, and libertinism of Wall St or Bay St or “The City” in London. That state and the corporate sector have essentially adopted an adversarial position and stance towards “society”.

The death of society and its dissolution into “individuals and families”, or atoms and molecules, is part of that decadence and nihilism — the “disintegration” as diagnosed earlier by Jean Gebser. It’s radical disintegration, and no one should be surprised by the inevitable consequences. It’s the real “extremism” at work here. But that also is perspectivising consciousness now functioning in “deficient” mode. It’s not so much blind as it is deaf.

That decadence is the same issue as poetically expressed in Simon and Garfunkels’ song “The Sound of Silence”

“People talking without speaking
People hearing without listening.”

That is a very perceptive understanding of the disease of decadence. And against all that, and the modern era’s descent into gibberish and baffle-gab, I set my face.



19 responses to “Confessions of a Revolutionist”

  1. donsalmon says :

    The revolution of evolution – here’s the last section of our yoga psychology book – might be relevant:

    The Supramental Transformation

    According to Sri Aurobindo, a complete transformation of the physical, vital and mental nature becomes possible with the awakening of the supramental consciousness. As the transformation proceeds, the characteristic dullness and inertia of the ordinary physical consciousness is replaced by an imperturbable Peace. The restless striving of the egoistic vital consciousness for domination and possession is transmuted into a “self-possessed power and illimitable act of force”; its suffering into a spiritual bliss. And the limited plodding intelligence of the ordinary mind becomes the swift illumination of an integral knowledge and understanding.
    The individual whose mental, vital and physical consciousness is thus transformed by the supramental Force would be

    “aware of the transcendent reality, possess in the self-experience the supreme existence, consciousness, bliss, be one with Sachchidananda. He will become one with cosmic being and universal Nature: he will contain the world in himself, in his own cosmic consciousness and feel himself one with all beings; he will see himself in all and all in himself, become united and identified with the Self which has become all existences. He will perceive the beauty of the All-Beautiful and the miracle of the All-Wonderful; he will enter in the end into the bliss of the Brahman and live abidingly in it and for all this he will not need to shun existence or plunge into the annihilation of the spiritual Person in some self-extinguishing Nirvana. As in the Self, so in Nature, he can realise the Divine. The nature of the Divine is Light and Power and Bliss; he can feel the divine Light and Power and Bliss above him and descending into him, filling every strand of his nature, every cell and atom of his being, flooding his soul and mind and life and body, surrounding him like an illimitable sea and filling the world, suffusing all his feeling and sense and experience, making all his life truly and utterly divine. This and all else that the spiritual consciousness can bring to him the divine life will give him when it reaches its utmost completeness and perfection and the supramental truth-consciousness is fulfilled in all himself… All the infinite ranges of experience of the Infinite will be his and all the joy of the finite in the embrace of the Infinite.” (Sri Aurobindo, Essays in Philosophy and Yoga, p. 553)

    Towards the Future, Now

    In the introduction to this book, we spoke of the current era as a time of unprecedented change. Some suggest we may be in the midst of a global renaissance resulting from the infusion of Asian spiritual wisdom into the world culture. Others say we may be seeing the end of a 5,000-year age of empire leading to a new age of global collaboration. A further, and even more momentous possibility is that we are in the beginning stages of the emergence of a new consciousness altogether beyond the mind.
    We close with some suggestions as to what might be happening.

    “One thing seems obvious, humanity has reached a certain state of general tension – tension in effort, in action, even in daily life – with such an excessive hyperactivity, so widespread a trepidation, that mankind as a whole seems to have come to a point where it must either break through the resistance and emerge into a new consciousness or else fall back into an abyss of darkness and inertia.

    This tension is so complete and so widespread that something obviously has to break. It cannot go on this way… [But there is a hopeful sign which] we find traces of…in all countries, all over the world: the will to find a new, higher, progressive solution, an effort to rise towards a vaster, more comprehensive perfection.” (MIrra Alfassa; collaborator with Sri Aurobindo, Questions and Answers, volume 9, p. 296)


    “We are in a very special situation, extremely special, without precedent. We are now witnessing the birth of a new world; it is very young, very weak – not in its essence but in its outer manifestation – not yet recognized, not even felt, denied by the majority. But it is here. It is here, making an effort to grow, absolutely sure of the result. But the road to it is a completely new road which has never before been traced out – nobody has gone there, nobody has done that! It is a beginning, a universal beginning. So, it is an absolutely unexpected, an unpredictable adventure…

    It is not a question of repeating spiritually what others have done before us, for our adventure begins beyond that. It is a question of a new creation, entirely new, with all the unforeseen events, the risks, the hazards it entails – a real adventure, whose goal is certain victory, but the road to which is unknown and must be traced out step by step, in the unexplored. Something that has never been in this present universe and that will never be again in the same way…

    One must put aside all that has been foreseen, all that has been devised, all that has been constructed and then… set off walking into the unknown.” MIrra Alfassa; collaborator with Sri Aurobindo, Questions and Answers, volume 9, p. 150)

    • Scott Preston says :

      I ordered your book last week, so it should be here sometime this week.

      I like what you quoted from Mirra Alfassa, which seems to me pertinent to what I wrote above about hurling oneself into the unknown or “leap of faith”, as some put it, or “letting go”. Very common statement among those who’ve crossed over or entered the stream. Gebser, in a zen-like moment, had that experience after defying his fear and anxiety and leaping from a diving board as a kid, as recounted in his EPO. That’s the typical pattern. It was Castaneda’s “leap into the abyss” (which I don’t find so absurd at all, as some have claimed).

      We could call what I mean here by revolution also “leap of faith”; that’s pretty much what it is (if not also, historically, a “runaway train”). But what Rosenstock-Huessy offers in his cross of reality and his “respondeo, etsi mutabor” is really a conscious art & science of revolution suitable for a transient world of liquid, impermanent relations — a world of Time and Death. That’s the flip side of his “respondeo” — “audi! ne moriamur”, or “listen! lest we die”. Behind all the great wisdom teachings lies that first imperative: “listen! harken! lest we perish”.

      What we call “Enlightenment” or “Self-realisation” or “Wisdom” and so on, is no pass-time luxury. Today, it’s a matter of survival. Sur-vival now means “self-transcendence” or self-overcoming. I could probably write a whole book about the nuances of the word “sur-vival”.

      • LittleBigMan says :

        “I could probably write a whole book about the nuances of the word “sur-vival”.”

        You should write at least one book! Any book! On any thing! 🙂

        • donsalmon says :

          I agree – “Survival”, by Scott Preston.

          Or, anything!

          • Scott Preston says :

            I’m content to provide the ideas that others can weave into books. There have been a few published books that cite either The Dark Age Blog or the present Chrysalis as sources or inspirations. I know of at least four, and a few essays. I’m actually quite content to have the material shamelessly stolen, too.

            There’s already plenty of good books on these matters. What we need is not more books. What we need is to learn to read them properly. We might even say, learn to read them “clairvoyantly”.

            I think of books as the artefacts of a civilisation (ergo, structure of consciousness) that is now in decline, McLuhan’s “Gutenberg Man” in his “Gutenberg Galaxy” (very clever, that Mr. McLuhan). Multi-media is the wave of the future, something that engages all the senses at once (McLuhan’s “sensorium”).

            That doesn’t mean books will disappear, no more than pottery disappeared. At one time, books were very influential. The publication of a book was a major public event, sometimes even revolutionary. But now, the reading public is too fragmented, the genres too specialised. That’s also true of the “mass media”. We don’t debate what we read. Instead, we talk about the weather, since it’s the only thing we seem to share in common (and even then can’t agree on).

            • donsalmon says :

              great answer; actually, I agree, and rather hastily seconded the motion for you to write a book.

              My experience after finishing the yoga psych book was “I am never going to write a book again.” You just expressed the reason very well.

              Interesting synchronicity – I’ve been a co-moderater on Bernardo Kastrup’s forum since last summer. Bernardo has written an interesting book, “Why Materialism is Baloney” (his publisher chose the title).

              He has a rather simplistic philosophy of “monistic idealism” but a brilliant analytic mind, and I thought there was a lot of potential in his application of non materialist metaphysics to neuroscience. He seems – to me at least – to be caught up in an ambition of which he is entirely unaware, and now is consumed with the idea that he is going to help create a large cultural shift.

              I think he’s making a huge mistake, and I’ve been criticizing him on his forum lately, admittedly – getting rather lost in my irritation at how his work is preceding, and he just a few moments ago quite rightly took me to task (being that I’m a co-moderator and have mostly been very positive about his work).

              I just responded with an apology then saw your note, and feel that you expressed clearly and beautifully a deeper aspect of what I’m trying to communicate to him.

              The question for me personally now is, why am I getting consumed with what clearly is a useless pursuit – he has his own way to carve out and it’s clear he’s not interested in listening to what I’m saying, at least at the moment.

              So looking at my near-obsession with trying to “change” him, and letting go of it – quite a challenge at the moment.

            • LittleBigMan says :

              “What we need is to learn to read them [books] properly.”

              That truly applies to me. For example, I’m not sure if I read “The Ever-Present Origin” without having first had the chance to read your work, I would’ve been able to decipher it properly upon reading. The same is true with Blake and the “fourfold vision,” and many others. I’m just grateful that, through the World Wide Web, I have the great privilege to read your work.

  2. Damon says :

    Reblogged this on Awakestate.

  3. John says :

    Great stuff as always
    heres a link to share.
    Spiritual physics and the significance of our fractal field and the cultivation of bliss

    • Scott Preston says :

      That’s a very busy page. Tough to navigate.

      I’ve not heard of this Dan Winters, but fractal geometry is a very fascinating subject. There is a kind of poetics to it. Fractal geometers are even fond of quoting William Blake (when they summon the nerve and take the risk to do so). The views of Mr. Winters seem to be quite controversial. Perhaps a misapprehension. He’s been accused, apparently, of practicing “junk science” or “pseudo-science”. Maybe a mere prejudice. I’ll have to look into what he has to say. Thanks.

      • John says :

        Hard to navigate and controversial indeed. It’s a labrinth for sure, a rabbit hole i crawl in when I’m feeling the urge.

        Probably one of the most interesting claim here is the the idea that physics has become primarily obsessed with the explosive creation of energy ie The Hadron Collider. And has left the gate too soon missing the equally important origin of energy, more commonly used in nature… implosion.

        Im butchering this. Less than a layman here and I don’t write often but bear with me.

        The late and virtually unknown Austrian inventor by the name of Viktor Shauberger is given mention many times throughout the site and he is certainly worth noting. His fascination was with water and its vortical nature but also with what he could learn from the earth and cosmos as a whole. Several quotes follow:

        “You must look at the processes of motion in the macrocosmos and microcosmos accurately, and copy them!”

        “This civilization is the work of man, who high-handedly and ignorant of the true workings of Nature, has created a world without meaning or foundation, which now threatens to destroy him, for through his behavior and his activities, he, who should be her master, has disturbed Nature’s inherent unity.”

        “My dear friends! We move everything back to front. What we are doing is wrong and contrary to Nature. Nature moves in other ways. She primarily employs drawing, i.e. sucking energies, since these are indispensable to Nature for the growth and maintenance of life. Nature uses pressure energies and explosive forces only for reducing quality and destruction. Atomic physicists also work upside down. They would be more correct if they started with simple nuclear fusion. They should set about the cold transformation of hydrogen into helium, as Nature has done over the millions of years of Creation. Today’s technology has a tiger by the tail, because it splits the heaviest atoms with the greatest development of heat and an enormous expenditure of energy.”

        “If I am a fool then it is no misfortune, for then only one more fool will wander this Earth. Amongst the millions of mentally deranged it would barely be noticed. But what if I am not a fool, and that science itself has erred? Then the tragedy is incalculable!”

        “…As time passed I began to play a game with water’s secret powers; I surrendered my so-called free consciousness and allowed the water to take possession of it for a while. Little by little this game turned into a profoundly earnest endeavour, because I realised that one could detach one’s own consciousness from the body and attach it to that of the water. When my own consciousness was eventually returned to me, then the water’s most deeply concealed psyche often revealed the most extraordinary things to me. As a result of this investigation, a researcher was born who could dispatch his consciousness on a voyage of discovery, as it were. In this way I was able to experience things that had escaped other people’s notice, because they were unaware that a human being is able to send forth his free consciousness into those places the eyes cannot see. By practising this blindfolded vision, I eventually developed a bond with mysterious Nature, whose essential being I then slowly learnt to perceive and understand…”

        “The majority believes that everything hard to comprehend must be very profound. This is incorrect. What is hard to understand is what is immature, unclear and often false. The highest wisdom is simple and passes through the brain directly to the heart. — Viktor Schauberger.”

        Perhaps a shaman in his own right.

        • Scott Preston says :

          Perhaps a shaman in his own right.

          Absolutely! A shaman indeed. An alchemist in the sense I’ve used that term in the past here. I’ll have to look into your Mr. Schauberger. What Mr. Schauberger is describing is exactly that thing I previously called “empathetic epistemics”, ie “to know the thing you must become the thing you want to know”. That’s Schauberger’s modus. In fact, a perfect example of it. Thanks for bringing him to my attention.

          If Winter is following in Schauberger’s footsteps, there may be something to it. I have another example of what we might call “arcane science” that I’ve yet to dive into, but which looks quite intriguing. That’s Walter Russell’s The Universal One, first published in 1927, and his approach sounds quite similar. Russell and Schauberger might be fine examples of that “magical science” that was rejected by Bacon in favour of “natural philosophy”

          Here’s a brief wiki article on Russell, in case you don’t know of him:

          His book, The Universal One is available online also

          They remind me yet of another who might be well worth paying attention to, and that’s Harold Waldwin Percival (a brief bio here)

          Percival’s massive book Thinking and Destiny is also available online.

          “Mind [consciousness] as cause not as effect” seems to be the principle that unites them. Consciousness creates form, not the other way around.

          Thanks, John. You’ve suggested a big project for me. To really dive into and compare Shauberger, Russell, and Percival.

          I think my dear old prof once or twice referred to Schauberger at the Uni. He often mentioned “living water”. In fact, that’s the meaning of the Indian name of the province I live in, “Saskatchewan”. In fact, Schauberger brings to mind the work of contemporary Japanese scientist Masaru Emoto on water,

          Curiosities and oddities there are here aplenty: consciousness is very akin to water. Water is the meaning of the Age of Aquarius, while we are leaving the Age of Pisces, the fish, which is such a prominent symbol in Christianity. At the same time, water is becoming a major issue of concern equally. Moving from the Piscean Age to the Aquarian Age. In German, the Aquarian Age is called “Wassermannzeitalter” — a curious construction, as it really means the husbandman of water or water husband.

          Some say that the Piscean Age ended on 21. Dec 2012 (of the Mayan calendar) while others say it ends in 2150. Regardless, even Christian theologians not given to credit astrology are speaking of a present shift from the Pauline Age to a Johannine Age.

          It’s all very curious. But in some ways, that very “return of magic” that I referred to earlier.

        • Scott Preston says :

          Wow. When I think about it further, you’ve handed me a very big, but very worthwhile project, that’s going to take me back to the very roots of alchemy — to Paracelsus and Hermes Trismegistus and even earlier, and to familiarise myself more deeply with Jung’s alchemical studies.

          What a challenge this is going to be! But I’m completely up for it.

          • John says :

            Just passing along what I hope is a relevant source of information and inspiration in line with the objective of the Chrysalis. It’s a joy to share this journey with you through the “new” and “uncharted” timescapes your articulations present.

            I haven’t heard of Percival and will be hunting down any titles I can find by him. Seems he could be another individual who was capable of the phase shift necessary to inhabitat other structures of consciousness. I’m only speaking with the Heart here so nothing is written in stone nor am I qualified to say what hashappened in the life of the man. I feel more importantly that these conversations on perception and the multidimensionality of the time/space continue. I find they are increasingly relevant to the survival of our integrity as a species and the awareness of our “unconscious” or “latent” aspects, is really the key to our problem. But that’s just my feeling which I believe is shared by some.

            I own the book Universal One by Russell but I have not read much. It’s very dense and full of new concepts beyond me at the moment, I’m currently in the mode of stocking my library for the day I make the time to sit and sift through the many pages sitting on my shelves. Here and there I will read but my farming and other work keeps me pretty busy for the summer.

            An interesting note. As a teenager taking a certain entheogen, I drew a doodle in a bliss state which I later discovered looked almost akin to Russell’s image of the double vortices. Maybe there’s something in there I’m supposed to hear haha.

            • Scott Preston says :

              Vortices and water also play a major role in Rudolf Steiner’s “spiritual science” as well as in his biodynamic agriculture. Steiner is another one, in fact, in my list of studies in “arcane science” as we might call it, or alchemy. Goethe probably another. We might even call it “poetic science” after all.

              Of course, “poetic science” would look like “pseudo-science” to an a really “objective” scientist. That may be just the old antipathy of the different consciousness structures for each other (Blake’s warring “zoas”). “Thou shall not suffer a witch to live” is the antipathy of the mythical for the magical. “Pseudo-science’ is the antipathy of the mental-rational for the mythical and magical, equally. Inquisition was the antipathy of the mythico-religious for the mental-rational.

              Integralism recognises the validity, in their own terms, of all the consciousness structures. These represent different “time horizons”, as it were, but each has its “effective and efficient” as well as its “defective and deficient” (ie, decadent) modes of functioning, or what we call the rise and fall of civilisations. Their integration is what “integral consciousness” means, and that also is very much also the gist of Rosenstock’s “synchronisation of antagonistic distemporaries”. This is what Blake refers to as “Albion reborn” from the reintegration of the Zoas.

              When a consciousness structure becomes deficient, it is attacked by the “wolves”, much as in nature. War, anarchy, revolution, decadence are the wolves that surround and attack a deficient consciousness structure. It has become “unfit” in evolutionary terms. That’s the merit of Rosenstock-Huessy’s model of the cross of reality as a diagnostic tool. These are really the “four riders of the apocalypse” represented once again. But I have also called these four riders “Double-Think”, “Double-Talk”, “Double-Standard” and “Double-Bind”.

              This is the plague of “pretense” (or hypocrisy being another term, insincerity, inauthenticity, duplicity, etc) of which the Archdruid wrote in his “Era of Pretense”, to which I linked earlier. As is said, “Time makes hypocrites of us all” — and that’s especially true during times of very rapid change.

              And that’s probably the essential problem of Bauman’s “Liquid Modernity”.

  4. LittleBigMan says :

    Thoughts and emotions give mankind quite a sum to struggle with. It seems to me the struggle that, if successful, helps us control and manage those thoughts an emotions is the ultimate revolution. As I recall don Juan Matus’ gesture to Carlos Castaneda when he put his hand on Castaneda and said (and I paraphrase): “This is where all your battles are.”

    The Chrysalis, and before that, The Dark Age Blog (TDAB), in my view, have done so much to revolutionize my thoughts, as one, and most certainly an untold number of other individuals out there, as well. It is truly something you have to be proud of.

    “Without vision, the people perish.” Proverbs 29 – King James Version

    That whole chapter is awesome and contains much wisdom when looked at under the light of The Chrysalis. I say this, because those statements can be interpreted in different ways.

    Walter Russell’s “The Universal One” seems to be an enlightening read. I have downloaded the PDF. Thank you. Here’s an excerpt which I thought was pretty lucid and meaningful:

    “And as the rainbow is a light within the light, inseparable, so is Man’s Self within Me, inseparable; and so is his image my image.”

    By the way, his “The Secret of Light” is also available online. Here’s the link:

    • Scott Preston says :

      Great! Thanks for that link. Another book to add to my “arcane science” studies. Much appreciated, as are your kind comments about TDAB and the Chrysalis.

      • LittleBigMan says :

        You are welcome, Chief. It is impossible not to see the extraordinary value of your work.

  5. abdulmonem says :

    Out of respect to truth I wanted to mention verse 30 of chapter 21 of the quran called the prophets which states at the end, and we have created of water everything alive in the context of how the universe has started. The strange thing is that, the beginning of the verse is addressed to the non-believers saying , Do not they see that the heaven and earth were one piece and we render them asunder, do not they believe! What strikes me is how an illiterate bedoun more than 14 hundred years says something like that.

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