In the neverending dialectic of the inexpressible verities of the heart there can be no middle ground...

Either. Or. 


It’s either a heart of thankfulness and spontaneous gratitude that wells up and spews out autonomically regardless of one’s present circumstance or a heart of restless fury and inordinate rage directed, on the one hand, at either the most insignificant trivialities outside of one’s control, or upon those conditions that are the result of one’s own actions.

Either. Or.

In the never-ending dialectic of the inexpressible verities of the heart, there can be no middle ground, no half measures, no pensiveness, no hesitation. No prisoners. No friends. No allies. No one to save you when engaged in so protracted a struggle against one’s self. Only –

Either. Or.


The difference between the Observer and the Observed is that the Observer autonomically erects between himself and the object of his observation a certain uni-directional chasm demarcated by his sensual facilities which sever any previously intuitive, implicit, and, in this sense, necessarily “unconscious” connection or continuation that the “two” – which had previously been “one” – might have once shared; demarcation which negates the power of their unawares union formerly held in trust by the power of unconsciousness and implicitness – that union which is gone forever with the erection of and the reaching out with the senses toward that object – whether of material or thought – which had impressed itself upon the emotional fabric of the senses by which the senses felt obliged to press back and create out of that impression what they “believed” they felt, not in actuality or totality but in the flippant finitude of which only they, as senses, are uniquely capable.


If the question of angels and other benevolent entities sent to man and his domain of Reason from the domain of Faith, called colloquially elsewhere as the “Kingdom of God”, poses a philosophical problem of such ridiculous insinuation that few, if any, philosophers, have seen fit to even entertain its speculation, how much more the question of so-called malevolent entities that might be sent from said domain or other such immaterial, non-linguistic realm?

Man and his material strive forever for God and His immaterial while God, the gods, and their immaterial strive forever after man (or else, the Son of Man) and his material. And while God’s transcendent power – via His omnipotent wisdom and forbearance – “willed” outside of space and time that He should limit Himself in the form of His Son to save said space and said time from the aimless, purposelessness inherent to materialism itself, no longer strives for such an end because salvation was accomplished in the person of His Son on the cross of Calvery and had so since before the foundations. And because God is “God”, which, among the innumerable things that could be said of Him, is the Will of the will to power that imbues all life and quietly moves man, as the highest and most esteemed art of His will, to a knowledge of His Son; that movement which, as stated elsewhere, must pass through Nihilism or else “the inherent purposelessness of finite material life”. By Christ’s work, God no longer needs to strive (if ever He did, if He – as timeless and spaceless – ever could) as the other gods always have and must; God who chooses whom He will they who cannot deny such a choice while the gods, as lesser entities, must continually ask and coerce man for their inhabitation in him by offering man whatever the carnal lusts of his loins desire most: power, usually the kind that comes in those most carnal of forms – wealth, prestige, sex, and, perhaps most importantly, the worldly insight to attain such things. For neither God nor the gods dwell anymore in temples or statues designed of man nor on rocky hills, or oaken groves, or mycelium rings, or mountain citadels but in the heart of man which is His “holiest of holies”.

It should be noted that God, who does not strive as the lesser gods to intermittently inhabit material but who, after Pentecost, became a permanent resident of the material heart of man. He, having come into the world through Christ, as God, needs no permission from man to carry out His will in man, never mind His insatiable want to partner with those who might seek the knowledge of His fellowship in this endeavor, in His endeavor, so as to entwine Himself more intricately and inexorably with such men; that endeavor which entwines man to Himself, His Christ, His beloved. Indeed, though the gods might claim a temporary right to inhabit certain hearts in whom they have previously been allowed residence (that claim which the individual man grants and God, as the ultimate arbiter, does not hesitate to give a man over to his claimants insofar as such a judgment might eventually lead one to salvation, or else hasten his perdition) such residence is nevertheless temporary and thus solely focused on the right to the gods’ next habitation which must continually be earned through its worldly proofs (the endless repetition of which sounds eerily similar to the ineffectual, circuitous striving of Reason itself).

God, on the other hand, who does not have to earn the continued renewal right to a temporary habitation, also does not need, as the lesser gods, to drug a man with the endless intoxicants of His grace which might come in the form of worldly success and temporal power. Following God’s Spirit will therefore usually not grant one worldly insight that might bolster one’s wealth and status in the world, far from it. For the wealth of insight and communion with His Son that one will inevitably be granted by partnering with His Spirit is an immaterial insight, a “spiritual” insight if you will, and needs no earthly proofs in order for it to be true and or eternally valuable. In fact, “value” itself, in order to attain the transcendence that it longs so that it may actually become “truth”, will necessarily be foreign to the logic of the world and at odds with the kind of worldly success that might curse a man by driving a wedge between his reliance on God and by so doing lead such a one to trust in his own ways and not the Spirit’s who is the source of all wisdom and Truth. Thus, those who surrender to the leading of the Spirit will often seem not as earthly blessed as those who either glibly prattle the ephemeral nonsense of the world or proactively ask for the possession of an entity who is not God to lead them to such earthly success.

Again, after the coming of Christ who destroyed the temple of God which is His Body – and rose again in power of the Spirit on the third day and not long thereafter ascended and was followed by the coming of His Spirit unto earth, made man on the day of His death each one a temple just as He, whether for carnal use or sacred.


The most sacred thing in the Realm of Reason, if anything therein can even be considered as such, is man’s will which is both the pro-generative force behind his every thought and deed and also the culmination of his every desire, hope, expectation, want, fear, and trepidation.