Welcome back to section 1.3 on the outside and symbolism. As stated at the end of the previous lecture, the outside is in us already in a peculiar fashion. Our inner sense is in direct contact with the transcendental time of the outside, which it then orders or synthesizes. However bleak and cynical the process of synthesization might seem in its alterations of the transcendental, there is a communication there to work with. and there is a hope that that communication will allow for a gateway, the one that I previously spoke about between chronic time and transcendental time of the outside, so a gateway between the inside and the outside. This can seem not all that practical in the way it manifests itself in terms of our day-to-day reality,
in the way in which it actually affects us, but if you look at something such as symbols and emblems, or symbolic forms in relation to this inside-outside communication, then you can begin to understand that things cannot just affect us, but infect us. And even though the symbolic and symbolism isn't mentioned all that much directly in the CCIU writings, I actually find that the form of symbols and the symbolic is one of the clearest ways to actually articulate how this communication works and the form of communication which it takes. So the symbolic, the form of communication which sort of transcends the limits of human language both in its delivery and its form. The symbol is a two-sided communicatory device. Now when I talk of the symbol here one thing that we can actually put in place of the
symbol when I'm talking about this metaphorically is number, mathematics and scientific principles which we spoke about previously in relation to synthetic a priori knowledge. Now as I stated the symbol is this two-sided communicatory device. Now on the one side it is accessible by those in the know, those who understand how to reveal the nature of things, and on the other side, for those entirely ignorant to occulted language, the symbol acts exactly as it seems, as a material, as an object, as a representation of sort of a nothingness, just a two-dimensional representation, which begs no further attention. The ignorance subsume the symbolic back into a rational framework, allowing their sceptic assumptions the right to let the world pass and by. Now, a symbol is a term
or a name or a picture but in this case we can take it also as number and synthetic a priori knowledge and the modes and methods we understand to be of necessary knowledge which is synthetic now these things possess connotations and intuitive attachments which are sort of hidden they're of the outside they're occulted it differs from a sign in certain ways a symbol is that which and consciously implies more than there is a media so explorations of these forms of number and of symbols and of scientific principles and of kabbalah as we'll look into later on lead the mind away from the ignorant purely rational framework towards that which is just
beyond our grasp the symbol and the symbolic then which stand in as a representation of modes of synthetic a priori possibility are standing as a representation of that which is just beyond human comprehension and synthesis it's a phenomenal gateway towards the outside but this is extremely complex and there's reasons regarding its complexity which i go into in a much later lecture lecture four on deluxe but for now the phenomenal material reality of these symbols or of these numbers is processed and translated from material reality into the inner sense of the mind. It's within this translation that the symbolic language can fracture off into an indefinite number of avenues pertaining to the unknown. Now more often than not however especially
within modernity one is taught to take everything as it appears and assume that there is no such thing as sort of an enchantment or anything beyond representation or that anything such as this Kantian critique and idealism is sort of a superstition and this means that for most people the apprehension of these forms and understanding them outside of a representational framework is extremely difficult and things are attended to via laws and systems as opposed to understanding that there is this imminent split. So what kind of happens here is rationalist or modern man attends and lives through institutions and systems, schools, governments, and the average
sort of stratified westernized mode of living, specifically modes, laws and rules, which teach everyone to subsume their most basic intuitions regarding symbols and regarding number and regarding the strange things that can happen with number and knowledge and subsume them into a rationalist representational framework which is purely two-dimensional and treats phenomena as if it is the thing in itself and there isn't anything going on behind the scenes on the outside. Now there's a strange sort of oddities in language going on here and these things are amongst all of us and this knowledge and possibility of knowledge is within all of us in terms of culture and it sort of has many names and unfortunately English is basically the only
language where it doesn't have a translatable word whereas in hinduism it's called prana in japanese culture it's known as ki in new spirituality it's called life force uh henry bergson calls it a land vital uh it was called the vibes for a long time but it's sort of an understanding that there's something going on now this isn't something that the ccriu directly interact with in any way but my point with this is is that i think symbolism and symbols are a means to phenomenally or materially begin a somewhat superficial connection with the outside. Now, when we begin to take symbols or symbology or the idea that a representation holds a certain
form of the outside, which we can begin to understand, then one can begin to see that arithmetic, calculation, algebra, number, etc. and the Kabbalah, when you begin to venture towards more mystical domains, the outputs of these equations have meaning. That is to say that the geometric and kabbalistic frameworks of number, the outputs of their equations in terms of words and numerals when they are cross-referenced with each other and have numeric or alphabetic connections, that is a meaning coming in from the outside, which in very short implies for the CCRU
and for the work of the CCRU, a connection between representations which is unseen. Now I say this, that this sort of form of understanding symbols in this way is a superficial connection because in a certain way a connection with the symbol which is from the side of material, the inside, can in the act itself only be superficial no amount of solely material to material connection will bring us any closer to that which is not material the outside so one must turn to an analysis of their inner sense to do so which isn't once again a Kantian idea that I'll come to a bit later but for now symbolism therefore is enacted on the inside these symbols represent something of the outside on the inside for there has to be some communication between the inside and the
outside with regards to the empirical transcendental split I mentioned earlier. Now this is sort of the core of thinking in terms of Kantian and the inside utilizes multiple systematic means to begin a communication with the outside which is actually the outside communicating with us in certain ways which once again I get to later. For now this was a just a quick overview of how symbols can mean certain things on the inside and it's something to keep in mind when thinking in terms of the CCRU that we are dealing with this inside outside dynamic and what's on the inside can now have this duality of meaning in terms of what the representation actually means and the