31 August 2016
Adjacent Dimensions
Demon Est Deus Inversus
Mainframe
Vallée: 'There are, in fact, numerous stories in folklore of humans who have gone to fairlyland of their own
will, either taking a message, or bringing one back, or performing some service for the supernatural beings
who live there. But — and this is my third point we also have numerous accounts of abductions by the
fairies. They take men and women, especially pregnant women or young mothers, and they are very
active in stealing young children. Sometimes, they substitute a false child for the real one, leaving in place
of the real child a broom with rugs wrapped around it or one of their children, a changeling. [...]
Of course, the UFO myth has not yet reached such romantic proportions, but we are perhaps not quite far
from it, at least in certain rural areas, where strange flying objects have become a source of terror to
people travelling at night, and where the rumour that "invaders" might be around has gained interest, if not
support. A recent television series has capitalised on this aspect of UFO lore. In the show, the human race
has been infiltrated by extraterrestrials who differ from humans in small details only. This is not a new idea,
as the belief in changelings shows. And there is a well known passage in Martin Luther's Table Talk, in
which he tells the Prince of Anhalt that he should throw into the Moldau a certain man who is, in his
opinion, such a changeling — or killcrop, as they were called in Germany.'
Paranoia is both a modality of control and a means to its evasion. Vallée, with utmost methodological scrupulousness,
draws a continuum between folklore, myth and the UFO phenomenon that not only charts its universal cultural
persistence, but allows a smooth connection to be made between the replicants, clones and anthropathogenic
parasites of modern science fiction, and the legends of changelings and killcrops that haunted medieval Europe. This
fear of the alien insider has been with humanity for far, far longer than we might have at first assumed, and its specific
brand of horror is connected to an intense doubt concerning the stability of our own imputed 'humanness'. How do we
know what we are when other beings can fool us so profoundly? A security function is inevitably triggered, and
endorsed by 'us' ... the faithful adherents of those religious institutions that have traditionally made it their job to purge
villages of their interlopers, and will—so we persistently imagine—relieve our future cities of their inhuman intruders.
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The guiding affect is distrust, and distrust reaches its peak when it is no longer simply directed at the other—the alien,
the immigrant, the machine—but turns upon itself. We are so paranoid because we know there is nothing to hang an
enduring notion of the 'human' on that cannot also be perfectly simulated.
Western monotheism, following a similar impulse, absolutises and anthropomorphises its god. Once this move has
been made, all evil can be understood as essentially separate—inhuman, when held against the humanised image of
god—and therefore, available for exorcism. 'Changelings and killcrops are laid in the place of legitimate children by
Satan in order to plague mankind,' states Luther, 'such a changeling child is only a piece of flesh, a massa carnis,
because it has no soul.' (The remedy hardly needs reiterating: 'That is not your child! It is the devil! Throw him into the
brook!') H. P. Blavatsky, to whom the title of this post is owed, explains it in the following way: 'Satan never assumed
an anthropomorphic, individualised shape, until the creation by man, of a "one living personal god" had been
accomplished; and then merely as a matter of prime necessity. A screen was needed; a scape-goat to explain the
cruelty, blunders, and all but too-evident injustice, perpetrated by him for whom absolute perfection, mercy, and
goodness were claimed.' Rigidly enforced identity automatically generates an illusory negative, fooling its bearer into
believing that circumscribing an antagonist supplies the power to eliminate it. It is exactly this fervour for purification
that conceals the fact that the alien is already inside, and has always been there. Hygiene is its camouflage.
Taqiyya, perhaps, is our most terrifying contemporary reminder of this fear. Glossing Hamid Parsani's Peace in the
Wake of Double-Betrayal ('a straight socio-anthropological analog to John Carpenter's movie The Thing') Reza
Negarestani writes,
'In order to infiltrate Jihadi forces, the state must first inquire into the very concept of citizenship, and
strictly regulate what an ordinary citizen is and is not, so that the civilian is both the first and last target for
the state and the Jihadi. It is in the wake of the doctrine of Taqiyya and Jihad that the civilian becomes an
obscure ally—that is, worse than the enemy.
"Today, Taqiyya, or adherence to the logic of the Thing, connects the survival of a believer who conceals
his practice and belief to a catastrophic consequence for the enemies' community. Survival of individuals
or collectives, particularly the very existence of native and indigenous entities, must become an object of
police curiosity or even liquidation, because the hostile entities who exploit Taqiyya practice and revere
everything but their own systems; they populate every niche and land but their own." (Hamid Parsani,
Peace in the Wake of Double-Betrayal)
The proximity of this scenario to that of The Thing, according to Parsani, comes from the fact that it is not
the Thing (the extremist under Taqiyya) which is targeted as the object of eradication and assault, but its
potential hosts, or the positions (niches) which it might occupy.'
This is the logic of the labyrinth: upwards is downwards, resistance is openness. Everything is always covertly its
opposite. These arch-injectors—the duplicitous fairy, the alien insider, the Thing, whatever name one gives it (it wants
nothing more than for you to name it)—exploits the human desire for identity and its necessary definition. On this
shoddy platform—the inability to rid ourselves of our desire for the same—a construction roughly equating 'intrinsic
humanity' could, perhaps, be thrown up. But it only identifies a weakness and is entirely without hope. To be Human is
to Desire Oneself—etched across the falling blade of a guillotine.
Posted by AI at 11:18
Labels: Alien Insider, Belief, Camouflage, Control, Doubles, H.P. Blavatsky, Impossibility, J.
Vallée, Labyrinth, Masks, R. Negarestani, Satan, UFOs
8 comments:
Fi 31 August 2016 at 20:36
Yeats' Golden Dawn name was D.E.D.I, by the way. A cipher for Demon Est Deus Inversus
(and a Latin pun - 'I have given' - the devil makes a gift of evil, one relished by W.B).
All of this clearly readable in the gyres of course.
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Fi 31 August 2016 at 21:30
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'They know that the soul of the ASTRAL LIGHT is its body (the light-waves on the
lower planes) infernal. This Light is symbolized by the "Magic Head" in the
Zohar, the double Face on the double Pyramid: the black pyramid rising against a
pure white ground, with a white head and face within its black triangle; the
white pyramid, inverted -- the reflection of the first in the dark waters,
showing the black reflection of the white face. . . . ' etc.
AI
31 August 2016 at 21:40
(Dr. Jekyll and Mr. Hyde.)
AI
31 August 2016 at 21:45
Yes, I noticed that! The demonic 'gift' being the creative material forces that
'work to make the substance of the universe dense, to immerse consciousness in
matter, and to isolate separate individual existences. These forces devoted to
density, unconsciousness, and separateness are the dark angels whose goal is the
emergence of the many from the One, the involution of matter, life, and spirit.'
[J. Algeo, 'The Dark Side of Light.' Quest 93.2 (March - April 2005) : 65-69.]
Agents of dispersion. 'Things fall apart ... the centre cannot hold.' Despite the
attention to balance in his system, one wonders how far Yeats' might have been
prepared to endorse Demon over Deus, without seeing it as a necessary point on
the path back to unity. How wide does the gyre yawn?
Fi 31 August 2016 at 21:57
Basic thermodynamics: 'Woe to those who live without suffering. Stagnation and
death is the future of all that vegetates without a change. And how can there be
any change for the better without proportionate suffering during the preceding
stage?' (SD 2:475)
Fi 31 August 2016 at 21:59
> Agents of dispersion.
No need to point out here that Sarkon's visitations always occurred at 3.33 am.
Mazuzu 7 October 2016 at 15:27
Irreducible types of resemblances or the analogy of the species, denies the
metaphysical proof of compositional unity of the species, the folding of organic
stratum. The HBD/slavery of the rigid human of power makes Euclidean topology as
conflicting with discontinuities. Establishing types as forms in translation and
transformation, does this deny a viral genetic drift of surplus value code,
supplementing orders of decoding?
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AI
15 October 2016 at 04:04
Ada Lovelace: "I am a Fairy you know, I have my own fairy resources, which none can judge
of."
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