The scheme of all cities and civilizations was, and
remains, exclusive and explanatory. All visions of the
state or city (of the realm) were and are schematic and
platonic . . . and relative to the flat plans
and nets of the scheme, its laws, and its code. In the
language and logic of the code, the earth spoke to the
ground beneath our feet (and the world, mundus, was thought
of as a planet . . . as an abstracted, contracted and
diminutive plan: a planet). It is easy to explain why we
thought (and once were taught) the world that whirled
was flat: everything that we know (and think we know) is ‘drawn’ from the
abstract and formal plans of mathematics, language, and
logical reasoning.
When seen from within the rotational and abstract
scheme of formal and particular relativitiy (rather than
from within revolutionary, navicular, and global,
relationships)
we think in a contextual and binary plan that is
considerate (or relative to the stars). Our worlds
remain flat, as our cities remain planned. Comprehension
is another ‘matter’ . . . however most all cities and
states have looked upon comprehensive and composite
visions as dangerous and potentially seditious (a ‘going
apart’ as distinct from a solidification of the
citizenry).
Every
city is a composite of core and periphery, and the
central plaza of every city serves as a kind of alter.
Peripheral populations are as tributaries that flow
(along with their produce) into the central core, and
all the tribes exist in a mutual dependency with the
people of the core or capital city. Cities are as
living organisms that must respire or breath . . .
inward and outward. There are also two very distinct
representative imaginations that relate to
positioning: to whether they are of the periphery
(and from
the core), or of
the core (and from the periphery). It is
consistently the visions gleaned from the core that
are patronizing and sophisticated (whilst those gleaned from the
periphery inward are thought rustic and bucolic).
It is difficult in the
extreme to comprehend anything that is presented
to us in the exacting mode of rational thought.
We, and our visions, compete for our standings within
these formal worlds . . . worlds wherein there is no stance or
circumstance (nor even substance). We force
ourselves to be satisfied with visions that lack
perspective (and offer only apprehension) . . . those of
one-eyed Jacks and Jills.
What
I hope to enable in these pages is a means by which to
comprehend (as all integral persons are almost
uniquely able to be). Overwhelmingly, however, we plan, we
aspire, and we expect . . . what we tend to aim for, is
that which is targeted in the cross-hairs of our maimed
and telescopic (or microscopic) examinations. To enable
comprehension through the use of any vehicle that is not
also formal is nearly impossible (so long as what
you the reader expects is a knowledgeable explanation). It is for
this reason that I present this as a composition:
the code that I hope to render comprehensive is that of
all civilization, of creative thought, and of all our
formal structures and systems . . . the code of the realm
(the “Ex-Code).
The
image above is from the cover of the Codex Mendoza
What
passes for modern reason is exceptional, expressive,
exponential and expounded . . . and the lives we think
we lead are almost exclusively existential. Listen to
the sounds and soundings of words; if we do not, we
confine ourselves in virtual worlds that catch us up in
the visions (or phenomena) of existential information.
All rational thought is expounded and existential . . .
and demands that our individual images must be dismissed
or ignored (in favor of those images that are both
supra-individual and that conform to our scheme of
tautological and rational thought . . . those of
rationalism).
A comprehending person is as
a monarch that joins the core and periphery: this is as a
dyad that joins or bridges the twin that is flat (as the
city centre) and that aspect which surrounds the core. Any
city or state that abridges (and fails to see in composite
respiration) is exclusive, and as its monist and exclusive
views of pro and anti come to dominate, the
organism that is the city will soon cease to respire
. . . not as a function of sedition, but
as a function of corruption and of their own central
convictions.
The
Kabba: A Monad of one cubit, plus a Dyad of Two
(if you look closely, you will see the lines of twin divisive
cuts)
Light is omni-directional and radiant: it is also ignominious (or a function of what is ignored). A quarter part (or one bit) is missing from the Ka, cube or die imagined above. That bit is consumed in the process of exception. There IS an exception to every rule. Three of these bits completes a cube, however it takes four bits or quarters to build a pyramid. The fourth and radiant bit lacks mass, and yet is highly valued (by those who look exclusively from a peripheral point upon or above the surface). The Promethean ‘gift of fire’ is ignominious, and the gift contained in Pandora’s box or jar is as golden as the sun. A pyramid is named as it is because of what is omitted, and the effect of omitting: it is named for fire and light. We think we can see only what is illuminated. Well, all that is illuminated is also illustrious or illustrated (rendered in images lacking depth, hewed and weighted in valued shades, as optically and optimally focused images upon the panes of our brains). All that we see is seen as from the objected or objective exterior ‘eye’ or aye. Were we to see only through that ‘aye’ that is subjected (or thrown inward and interior), our vision would also be maimed (if not illustrious), as they also would be less than personal and perspective. Perspective is similar to perception, as well as to perseverance and perspiration. The generic and comprehensive dynamic is established only through transparent visions as seen alternately in vistas of the twin and non-exclusive eyes of generic comprehension: the ‘eye’ of the insulated core (positioned ‘below decks’ ), and that of the periphery (positioned ‘above or upon deck’). The theme is composed and composite, however our monocular visions are as standings that ignore all circumstance and all substance . . . ignorance is (exactly) the abstracted vision of one-eyed Jacks and Jills: comprehension eludes us so long as our phenomenology is seen through an exclusive (and rational) eye that can be seen by no man and nobody.
Rationalism demands that only a supra-individual point of view is, or can be, veracious, and so we view all in the contextual relations of monastic vistas that are seen by nobody (and yet, increasingly, by everybody). You (or I) may think we live within such a universe (or universal vista) . . . however we cannot be our individual selves when confined to such a vision of reality and truth.
I am not saying that life is but a
fiction and a drama: what I am saying (however) is that what
we universally and rationally experience as life is an exclusive and
expectant example of theatrics. There is an integral
assumption behind all that the code abstracts in schematics:
the model (of the City, of creativity, and of all that is
beatific) is naval and navicular. The city, any city, is a
composite of the capital (or core) and the periphery: the
periphery is called as it is because it is perforated and permeable. All that
transpires and perspires passes between the periphery and the
core, and/or between the periphery and that which the insular
periphery insulates the core from. In physics, we would think
of the peripheral hull or 'skin' as a surrounding permeable
membrane. Transcendent perspective transcends the
permeable hull or deck, however composite images must be fit
together (or stitched together, as only one or the other may
be seen at a time). Superstitious imagining is thought
supercilious, and irrelevant to what transpires between the
core and periphery (and largely as a function of symbiotic and
syllogistic reasoning). In the codified scheme, the case, the
hull, or the peripheral wrappings are both dispensed or
ignored, and disposed of: in rational and formal thought
(which is less than fully rational): we falsely assume that
there is a symbiotic relativity between what is transacted in
synthesis (and, for that matter, in monetary transactions). In
brief, our thought comes to resemble the scheme of the code .
. . and, as a function of increased production and
consumption, the core increases relative to the periphery,
until such a moment in time wherein the unitary scheme comes
to better reflect the realm (as the integrity of all cities
comes unsealed . . . and both the contributory tributary
'roots,' and the expensive and expressive 'branches' of the
core are left uninsulated). Technology and all pragmatic
science comes to better reflect the realm that it iterates
(and the velocity of technological generations increases
exponentially). The life of the megalopolis becomes
increasingly bipolar, as the creative system reverts to the
extreme states of Cosmos and Chaos (of absolute rectitude and
stasis, contrasted by a state of absolute disorder and
fluidity).
As every vessel is also an
integral and civil microcosm, I encourage all to realize that
comprehension is within your potential, as is your capacity to
remember your integral self. The dynamic between the action on
stage and the audience to whom they play is general and
timeless . . . and the show will always go on.
Bob Hoernel
See: http://manofcolours.com/musicalthought/Introduction.html