The Red Book: Liber Novus - Revision history

Robert.adlington: /* Appendices */

2026-09-06T17:57:46Z

Appendices

← Older revision		Revision as of 17:57, 6 September 2026
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	* The shade answered. "I bring you the beauty of suffering. That is what is needed by whoever hosts the worm."		* The shade answered. "I bring you the beauty of suffering. That is what is needed by whoever hosts the worm."

	== ~~Appendices~~ ==		== Appendix A: The Mandalas ==

	* The systema munditorus portrays the antinomies of the microcosm within the macrocosmic world and its antinomies. At the very top, the figure of the young boy in the winged egg, called Erikapaios or Phanes and thus reminiscent as a spiritual figure of the Orphic Gods. His dark antithesis in the depths is here designated as Abraxas. He represents the dominus mundi, the lord of the physical world, and is a world-creator of an ambivalent nature. Sprouting from him we see the tree of life, labeled vita ("life') while its upper counterpart is a light-tree in the form of a seven-branched candelabra labeled ignis fire') and Eros (love'). Its light points to the spiritual world of the divine child. Art and science also belong to this spiritual realm, the first represented as a winged serpent and the second as a winged mouse (as hole-digging activity!). The candelabra is based on the principle of the spiritual number three (twice-three flames with one large flame in the middle), while the lower world of Abraxas is characterized by five, the number of natural man (the twice-five rays of his star). The accompanying animals of the natural world are a devilish monster and a larva. This signifies death and rebirth. A further division of the mandala is horizontal. To the left we see a circle indicating the body or the blood, and from it rears the serpent, which winds itself around the phallus, as the generative principle. The serpent is dark and light, signifying the dark realm of the earth, the moon, and the void (therefore called Satanas). The light realm of rich fullness lies to the right, where from the bright circle frigus sive amor dei [cold, or the love of God] the dove of the Holy Ghost takes wing, and wisdom (Sophia) pours from a double beaker to left and right.-This feminine sphere is that of heaven.—The large sphere characterized by zigzag lines or rays represents an inner sun; within this sphere the macrocosm is repeated, but with the upper and lower regions reversed as in a mirror. These repetitions should be conceived of as endless in number, growing even smaller until the innermost core, the actual microcosm, is reached."		* The systema munditorus portrays the antinomies of the microcosm within the macrocosmic world and its antinomies. At the very top, the figure of the young boy in the winged egg, called Erikapaios or Phanes and thus reminiscent as a spiritual figure of the Orphic Gods. His dark antithesis in the depths is here designated as Abraxas. He represents the dominus mundi, the lord of the physical world, and is a world-creator of an ambivalent nature. Sprouting from him we see the tree of life, labeled vita ("life') while its upper counterpart is a light-tree in the form of a seven-branched candelabra labeled ignis fire') and Eros (love'). Its light points to the spiritual world of the divine child. Art and science also belong to this spiritual realm, the first represented as a winged serpent and the second as a winged mouse (as hole-digging activity!). The candelabra is based on the principle of the spiritual number three (twice-three flames with one large flame in the middle), while the lower world of Abraxas is characterized by five, the number of natural man (the twice-five rays of his star). The accompanying animals of the natural world are a devilish monster and a larva. This signifies death and rebirth. A further division of the mandala is horizontal. To the left we see a circle indicating the body or the blood, and from it rears the serpent, which winds itself around the phallus, as the generative principle. The serpent is dark and light, signifying the dark realm of the earth, the moon, and the void (therefore called Satanas). The light realm of rich fullness lies to the right, where from the bright circle frigus sive amor dei [cold, or the love of God] the dove of the Holy Ghost takes wing, and wisdom (Sophia) pours from a double beaker to left and right.-This feminine sphere is that of heaven.—The large sphere characterized by zigzag lines or rays represents an inner sun; within this sphere the macrocosm is repeated, but with the upper and lower regions reversed as in a mirror. These repetitions should be conceived of as endless in number, growing even smaller until the innermost core, the actual microcosm, is reached."

			== Appendix B: Commentaries ==
	* The action is set in a dark earthly depth, evidently an allegorical representation of the inner depths beneath the extension of the bright space of consciousness or the psychic field of vision. Sinking into such a depth corresponds to averting the mental gaze from outer things and focusing it on the inner dark depths. Gazing at the darkness to some extent animates the previously dark background. Since gazing at the darkness occurs without conscious expectation, the inanimate psychic background has an opportunity to let its contents appear, undisturbed conscious assumptions.		* The action is set in a dark earthly depth, evidently an allegorical representation of the inner depths beneath the extension of the bright space of consciousness or the psychic field of vision. Sinking into such a depth corresponds to averting the mental gaze from outer things and focusing it on the inner dark depths. Gazing at the darkness to some extent animates the previously dark background. Since gazing at the darkness occurs without conscious expectation, the inanimate psychic background has an opportunity to let its contents appear, undisturbed conscious assumptions.
	* Eros is desire, longing, force, exuberance, pleasure, suffering. Where Logos is ordering and insistence, Eros is dissolution and movement. They are two fundamental psychic powers that form a pair of opposites, each one requiring the other.		* Eros is desire, longing, force, exuberance, pleasure, suffering. Where Logos is ordering and insistence, Eros is dissolution and movement. They are two fundamental psychic powers that form a pair of opposites, each one requiring the other.
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	* The I is consciousness, which only has eyes in front. It never sees what is behind it. But that is where the passion it has overcome in front regroups. Unguided by the eye of reason, unmitigated by humaneness, the fire becomes a devastatin, bloodthirsty Kali, who devours the life of man from within.		* The I is consciousness, which only has eyes in front. It never sees what is behind it. But that is where the passion it has overcome in front regroups. Unguided by the eye of reason, unmitigated by humaneness, the fire becomes a devastatin, bloodthirsty Kali, who devours the life of man from within.
	* Essentially, the good needs to be regarded an an inherently no-less-dangerous principle than evil.		* Essentially, the good needs to be regarded an an inherently no-less-dangerous principle than evil.

			== Appendix C: The Cosmology ==

			* Something in me is part animal, something part God, and a third part human. Below you serpent, within you man, and above you God. Beyond the serpent comes the phallus, then the earth, then the moon, and finally the coldness and emptiness of outer space.
			* Above you comes the dove or the celestial soul, in which love and foresight are united, just as poison and shrewdness are united in the serpent. Shrewdness is the devil's understanding, which always detects smaller things and finds chinks where you suspect none.
			* If I am not conjoined through the uniting of the Below and the Above, I break down into three parts: the serpent, and in that or some other animal form I roam, living nature daimonically, arousing fear and longing. The human soul, living forever within you. The celestial soul, as such dwelling with the Gods, far from you and unknown to you, appearing in the form of a bird. Each of these three parts then is independent.
			* The celestial world is illuminated through the spiritual sun. Its counterpart is the moon. And just as the moon is the crossing to the dead of space, the spiritual sun is the crossing to the Pleroma, the upper world of fullness. The moon is the God's eye of emptiness, just as the sun is the God's eye of fullness. The moon that you see is the symbol, just as the sun that you see. Sun and moon, that is, their symbols, are Gods. There are still other Gods; their symbols are the planets.
			* Abraxas is to be feared. Therefore it was a deliverance when he separated himself from me. You do not need to seek him. He will find you, just like Eros. He is the God of the cosmos, extremely powerful and fearful. He is the creative drive, he is form and formation, just as much as matter and force, therefore he is above all the light and dark Gods. He tears away souls and casts them into procreation. He is the creative and created. He is the God who always renews himself, in days, in months, in years, in human life, in ages, in peoples, in the living, in heavenly bodies. He compels, he is unsparing. If you worship him, you increase his power over you. Thereby it becomes unbearable. You will have dreadful trouble getting clear of him.
			* The death of Christ took no suffering away from the world, but his life has taught us much; namely that it pleases the one God if the individual lives his own life against the power of Abraxas.
			* So do not fell from Abraxas, do not seek him. You feel his coercion, do not resist him, so that you shall live and pay your ransom.
			* I, your soul, am your mother, who tenderly and frightfully surrounds you, your nourisher and corrupter; I prepare good things and poison for you. I am your intercessor with Abraxas. I teach you the arts that protect you from Abraxas. I stand between you and Abraxes the all-encompassing. I am your body, your shadow, your effectiveness in this world, your manifestation in the world of the Gods, your effulgence, your breath, your odor, your magical force. You should call me if you want to live with men, but the one God if you want to rise above the human world to the divine and eternal solitude of the star.

Robert.adlington: /* Appendices */

2026-09-05T10:54:00Z

Appendices

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	* The systema munditorus portrays the antinomies of the microcosm within the macrocosmic world and its antinomies. At the very top, the figure of the young boy in the winged egg, called Erikapaios or Phanes and thus reminiscent as a spiritual figure of the Orphic Gods. His dark antithesis in the depths is here designated as Abraxas. He represents the dominus mundi, the lord of the physical world, and is a world-creator of an ambivalent nature. Sprouting from him we see the tree of life, labeled vita ("life') while its upper counterpart is a light-tree in the form of a seven-branched candelabra labeled ignis fire') and Eros (love'). Its light points to the spiritual world of the divine child. Art and science also belong to this spiritual realm, the first represented as a winged serpent and the second as a winged mouse (as hole-digging activity!). The candelabra is based on the principle of the spiritual number three (twice-three flames with one large flame in the middle), while the lower world of Abraxas is characterized by five, the number of natural man (the twice-five rays of his star). The accompanying animals of the natural world are a devilish monster and a larva. This signifies death and rebirth. A further division of the mandala is horizontal. To the left we see a circle indicating the body or the blood, and from it rears the serpent, which winds itself around the phallus, as the generative principle. The serpent is dark and light, signifying the dark realm of the earth, the moon, and the void (therefore called Satanas). The light realm of rich fullness lies to the right, where from the bright circle frigus sive amor dei [cold, or the love of God] the dove of the Holy Ghost takes wing, and wisdom (Sophia) pours from a double beaker to left and right.-This feminine sphere is that of heaven.—The large sphere characterized by zigzag lines or rays represents an inner sun; within this sphere the macrocosm is repeated, but with the upper and lower regions reversed as in a mirror. These repetitions should be conceived of as endless in number, growing even smaller until the innermost core, the actual microcosm, is reached."		* The systema munditorus portrays the antinomies of the microcosm within the macrocosmic world and its antinomies. At the very top, the figure of the young boy in the winged egg, called Erikapaios or Phanes and thus reminiscent as a spiritual figure of the Orphic Gods. His dark antithesis in the depths is here designated as Abraxas. He represents the dominus mundi, the lord of the physical world, and is a world-creator of an ambivalent nature. Sprouting from him we see the tree of life, labeled vita ("life') while its upper counterpart is a light-tree in the form of a seven-branched candelabra labeled ignis fire') and Eros (love'). Its light points to the spiritual world of the divine child. Art and science also belong to this spiritual realm, the first represented as a winged serpent and the second as a winged mouse (as hole-digging activity!). The candelabra is based on the principle of the spiritual number three (twice-three flames with one large flame in the middle), while the lower world of Abraxas is characterized by five, the number of natural man (the twice-five rays of his star). The accompanying animals of the natural world are a devilish monster and a larva. This signifies death and rebirth. A further division of the mandala is horizontal. To the left we see a circle indicating the body or the blood, and from it rears the serpent, which winds itself around the phallus, as the generative principle. The serpent is dark and light, signifying the dark realm of the earth, the moon, and the void (therefore called Satanas). The light realm of rich fullness lies to the right, where from the bright circle frigus sive amor dei [cold, or the love of God] the dove of the Holy Ghost takes wing, and wisdom (Sophia) pours from a double beaker to left and right.-This feminine sphere is that of heaven.—The large sphere characterized by zigzag lines or rays represents an inner sun; within this sphere the macrocosm is repeated, but with the upper and lower regions reversed as in a mirror. These repetitions should be conceived of as endless in number, growing even smaller until the innermost core, the actual microcosm, is reached."
			* The action is set in a dark earthly depth, evidently an allegorical representation of the inner depths beneath the extension of the bright space of consciousness or the psychic field of vision. Sinking into such a depth corresponds to averting the mental gaze from outer things and focusing it on the inner dark depths. Gazing at the darkness to some extent animates the previously dark background. Since gazing at the darkness occurs without conscious expectation, the inanimate psychic background has an opportunity to let its contents appear, undisturbed conscious assumptions.
			* Eros is desire, longing, force, exuberance, pleasure, suffering. Where Logos is ordering and insistence, Eros is dissolution and movement. They are two fundamental psychic powers that form a pair of opposites, each one requiring the other.
			* What is the power of the individual against the voice of the whole people in him? He is entranced, possessed, and consumed. Nothing makes this effect clearer than the serpent. It signifies everything dangerous and everything bad, everything nocturnal and uncanny, which adheres to Logos as well as to Eros, so long as they can work as the dark and unrecognized principles of the unconscious spirit.
			* Wherever Logos rules, there is order but too much persistence. The allegory of paradise where there is no struggle and therefore no development is fitting here.
			* The I is consciousness, which only has eyes in front. It never sees what is behind it. But that is where the passion it has overcome in front regroups. Unguided by the eye of reason, unmitigated by humaneness, the fire becomes a devastatin, bloodthirsty Kali, who devours the life of man from within.
			* Essentially, the good needs to be regarded an an inherently no-less-dangerous principle than evil.

Robert.adlington: /* Scrutinies */

2026-09-05T10:45:52Z

Scrutinies

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	* You must not forget that the Pleroma has no qualities. We create these through thinking. If, therefore, you strive for distinctiveness or sameness, or any qualities whatsoever, you pursue thoughts that flow to you out of the Pleroma: thoughts, namely, concerning the non-existing qualities of the Pleroma.		* You must not forget that the Pleroma has no qualities. We create these through thinking. If, therefore, you strive for distinctiveness or sameness, or any qualities whatsoever, you pursue thoughts that flow to you out of the Pleroma: thoughts, namely, concerning the non-existing qualities of the Pleroma.
	* Everything that differentiation takes out of the Pleroma is a pair of opposites, therefore the devil always belongs to God.		* Everything that differentiation takes out of the Pleroma is a pair of opposites, therefore the devil always belongs to God.
			* The Sun has a definite effect, and so does the devil. Therefore they appear to us more effective than the indefinite Abraxas. He is force, duration, change.
			* Four is the number of the principal Gods, as four is the number of the world's measurements. One is the beginning, the Sun God. Two is Eros, for he binds two together and spreads himself out in brightness. Three is the Tree of Life, for it fills space with bodies. Four is the devil, for he opens all that is closed. He dissolves everything formed and physical; he is the destroyer in whom everything becomes nothing.
			* The world of the Gods is made manifest in spirituality and in sexuality. The celestial ones appear in spirituality, the earthly in sexuality. Spirituality conceives and embraces. It is womanlike and therefore we call it MATER COELESTIS, the celestial mother. Sexuality engenders and creates. It is manlike, and therefore we call it PHALLOS, the earthly father.
			* The daimon of sexuality approaches our soul as a serpent. She is half human soul and is called thought-desire. The daimon of spirituality descends into our soul as the white bird. He is half human soul and is called desire-thought.
			* Man is a gateway, through which you pass from the outer world of Gods, daimons, and souls into the inner world, out of the greater into the smaller world. Small and inane is man, already he is behind you, and one again you find yourselves in endless space, in the smaller or inner infinity. At immeasurable distance a lonely star stands in the zenith. This is the one God of this one man, this is his world, his Pleroma, his divinity. In this world, man is Abraxas, the creator and destroyer of his own world. This star is the God and the goal of man. This is his one guiding God, in him man goes to his rest, toward him goes the long journey of the soul after death, in him everything that man withdraws from the greater world shines resplendently.
			* Illustrious one, you teach that man is a gateway? A gateway through which the procession of the Gods passes? Through which the stream of life flows? Through which the entire future streams into the endlessness of the past?
			* The shade answered. "I bring you the beauty of suffering. That is what is needed by whoever hosts the worm."

	== ~~Epilogue~~ ==		== Appendices ==

			* The systema munditorus portrays the antinomies of the microcosm within the macrocosmic world and its antinomies. At the very top, the figure of the young boy in the winged egg, called Erikapaios or Phanes and thus reminiscent as a spiritual figure of the Orphic Gods. His dark antithesis in the depths is here designated as Abraxas. He represents the dominus mundi, the lord of the physical world, and is a world-creator of an ambivalent nature. Sprouting from him we see the tree of life, labeled vita ("life') while its upper counterpart is a light-tree in the form of a seven-branched candelabra labeled ignis fire') and Eros (love'). Its light points to the spiritual world of the divine child. Art and science also belong to this spiritual realm, the first represented as a winged serpent and the second as a winged mouse (as hole-digging activity!). The candelabra is based on the principle of the spiritual number three (twice-three flames with one large flame in the middle), while the lower world of Abraxas is characterized by five, the number of natural man (the twice-five rays of his star). The accompanying animals of the natural world are a devilish monster and a larva. This signifies death and rebirth. A further division of the mandala is horizontal. To the left we see a circle indicating the body or the blood, and from it rears the serpent, which winds itself around the phallus, as the generative principle. The serpent is dark and light, signifying the dark realm of the earth, the moon, and the void (therefore called Satanas). The light realm of rich fullness lies to the right, where from the bright circle frigus sive amor dei [cold, or the love of God] the dove of the Holy Ghost takes wing, and wisdom (Sophia) pours from a double beaker to left and right.-This feminine sphere is that of heaven.—The large sphere characterized by zigzag lines or rays represents an inner sun; within this sphere the macrocosm is repeated, but with the upper and lower regions reversed as in a mirror. These repetitions should be conceived of as endless in number, growing even smaller until the innermost core, the actual microcosm, is reached."

Robert.adlington: /* Scrutinies */

2026-09-04T18:47:34Z

Scrutinies

← Older revision		Revision as of 18:47, 4 September 2026
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	== Scrutinies ==		== Scrutinies ==

			* I resist. I cannot accept this hollow nothing that I am. What am I? What is my I? I always presuppose my I. Now it stands before me - I before my I. I speak now to you, my I.
			* [note] The mirror does not flatter; it faithfully shows whatever looks into it; namely the face we never show to the world because we cover it with the persona, the mask of the actor.
			* [note] Understanding is a terribly binding power, possibly a veritable soul murder when it levels out vitally important differences. The core of the individual is a mystery of life, which dies when it is grasped. That is also why symbols want to keep their secrets, they are mysterious not only because we are unable to clearly see what is at their bottom... All understanding as such, being an integration into general viewpoints, contains the devil's element, and kills.
			* If one becomes one's own slave - and this happens to everyone who surrenders himself - one is lived by the self. One does not live one's self; it lives itself.
			* For vices and virtues always want to live outside. But through constant outerward living we lose the self and through this we also become secretly selfish in our best endeavors. What we neglect in ourselves blends itself secretly into our actions toward others.
			* The self is not God, although we reach the God through the self. The God is behind the self, above the self, the self itself, when he appears. But he appears as our sickness, from which we must heal ourselves. We must heal ourselves from the God, since he is also our heaviest wound.
			* Therefore we must wrestle with the God for the self. Since the God is an unfathomable powerful movement that sweeps away the self into the boundless, into dissolution.
			* [note] But inasmuch as the I is only the center of my field of consciousness, it is not identical with the totality of my psyche, being merely one complex among other complexes. I therefore distinguish between the I and the self, since the I is only the subject of my consciousness, while the self is the subject of my total psyche, which also includes the unconscious.
			* I must free my self from the God, since the God I experienced is more than love; he is also hate, he is more than beauty, he is also the abomination, he is more than wisdom, he is also meaninglessness, he is more than power, he is also powerlessness, he is more than omnipresence, he is also my creature.
			* But we, we who are still near and incomplete, would like to immerse ourselves in the sea of the air and return to earth, to the living. Do you not have an animal form into which I can enter?
			* [note] Hecate, the Goddess of magic and spells, guarded the underworld, and was seen as the sender of madness.
			* There is a community of spirits founded on outer signs with a solid meaning.
			* Let us build the bond of community so that the living and the dead image will become one and the past will love on in the present. Our desire pulls us to the living world and we are lost in our desire.
			* Only recently have men begun to forget the dead and to think that they have now begun the real life, sending them into a frenzy.
			* Every so-called fixed and certain thing is only relative. That alone is fixed and certain that is subject to change.
			* Our very nature is differentiation. If we are not true to this nature we do not differentiate ourselves enough. We must therefore make distinctions between qualities. You ask: what harm is there in not differentiating oneself? If we do not differentiate, we move beyond our essence, beyond creation, and we fall into nondifferentiation, which is the other quality of the Pleroma. We fall into the Pleroma itself and cease to be created beings. We lapse into dissolution in nothingness. this is the death of the creature.
			* You must not forget that the Pleroma has no qualities. We create these through thinking. If, therefore, you strive for distinctiveness or sameness, or any qualities whatsoever, you pursue thoughts that flow to you out of the Pleroma: thoughts, namely, concerning the non-existing qualities of the Pleroma.
			* Everything that differentiation takes out of the Pleroma is a pair of opposites, therefore the devil always belongs to God.

	== Epilogue ==		== Epilogue ==

Robert.adlington: /* XVII: Nox Quarta */

2026-09-04T15:38:06Z

XVII: Nox Quarta

@@ Line 204: / Line 204: @@
 * My speech is neither light nor dark, since it is the speech of someone who is growing.
 === XVII: Nox Quarta ===
-* A
+* My soul speaks to me in a bright voice: "The door should be lifted off its hinges to provide a free passage between here and there, between yes and no, between above and below, between left and right. Airy passages should be built between all opposed things, light smooth streets should lead from one pole to the other.
 === XVIII: The Three Prophecies ===
-* A
+* I find the treasures of all past cultures, magnificent images of Gods, spacious temples, paintings, papyrus rolls, sheets of parchment with the characters of bygone languages, books full of lost wisdom, hymns and chants of ancient priests, stories told down the ages through thousands of generations.
 === XIX: The Gift of Magic ===
-* A
+* Great is the power of the way. In it Heaven and Hell grow together, and in it the power of the Below and the power of the Above unite.
 === XX: The Way of the Cross ===
-* A
+* The symbol can neither be thought up nor found: it becomes. Its becoming is like the becoming of human life in the womb.
 === XXI: The Magician ===
-* A
+* [note] The magician has preserved in himself a trace of primordial paganism, he possesses a nature that is still unaffected by the Christian splitting, which means he has access to the unconscious, which is still pagan, where the opposites still lie in their original naive state, beyond all sinfulness, but, if assimilated into conscious life, produce evil and good with the same primordial and consequently daimonic force... Therefore he is a destroyer as well as savior. This figure is therefore pre-eminently suited to become the symbol carrier for an attempt at unification.
 == Scrutinies ==
 == Epilogue ==

Robert.adlington: /* XVI: Nox Tertia */

2026-09-02T15:22:40Z

XVI: Nox Tertia

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	* I accepted the chaos, and in the following night, my soul approached me.		* I accepted the chaos, and in the following night, my soul approached me.
	=== XVI: Nox Tertia ===		=== XVI: Nox Tertia ===
	* A		* Madness is a special form of the spirit and clings to all teachings and philosophies, but even more to daily life, since life itself is full of craziness and at bottom utterly illogical. Man strives toward reason only so that he can make rules for himself. Life itself has no rules. That is its mystery and its unknown law. What you call knowledge is an attempt to impose something comprehensible on life.
			* But I am Nietzsche, only rebaptized, I am also Christ, the Savior, and appointed to save the world, but they won't let me.
			* I see a tree arise from the sea. Its crown reaches to Heaven and its roots reach down into Hell.
			* You don't need to find ways now. He speaks the truth. The way, or whatever it might be, on which people go, is our way, the right way. There are no paved ways into the future. We say that it is this way, and it is. We build roads by going on. Our life is the truth that we seek. Only my life is the truth, the truth above all. We create the truth by living it.
			* So if I fall prey to the web of words, I fall prey to the greatest and the smallest. I am at the mercy of the sea, of the inchoate waves that are forever changing place. Their essence is movement and movement is their order. He who strives against waves is exposed to the arbitrary.
			* But for him who has seen the chaos, there is no more hiding, because he knows that the bottom sways and knows what this swaying means. He has seen the order and disorder of the endless, he knows the unlawful laws. He knows the sea and can never forget it. The chaos is terrible: days full of lead, nights full of horror.
			* There are many graves and corpses in us, an evil stench of decomposition.
			* If I accept the lowest in me, I lower a seed into the ground of Hell. The seed is invisibly small, but the tree of my life grows from it and conjoins the Below with the Above. At both ends there is fire and blazing embers. The Above is fiery and the Below is fiery. Between the unbearable fires grows your life. You hang between these two poles. In an immeasurably frightening movement the stretched hanging welters up and down.
			* But he who accepts what approaches him because it is also in him, quarrels and wrangles no more, but looks into himself and keeps silent.
			* To unlearn all distinctions save that concerning direction is part of your salvation. Hence you free yourself from the old curse of the knowledge of good and evil. Because you separated good from evil according to your best appraisal and aspired only to the good and denied the evil that you committed nevertheless and failed to accept, your roots no longer suckled the dark nourishment of the depths and your tree became sick and withered.
			* My speech is neither light nor dark, since it is the speech of someone who is growing.
	=== XVII: Nox Quarta ===		=== XVII: Nox Quarta ===
	* A		* A

Robert.adlington: /* VII: The Remains of Earlier Temples */

2026-09-02T15:09:36Z

VII: The Remains of Earlier Temples

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	* It seems to be nearly impossible to live as a man. As long as you are not conscious of your self you can live; but if you become conscious of your self, you fall from one grave into another. All your rebirths could ultimately make you sick.		* It seems to be nearly impossible to live as a man. As long as you are not conscious of your self you can live; but if you become conscious of your self, you fall from one grave into another. All your rebirths could ultimately make you sick.
	* After all the rebirths you still remain the lion crawling on the earth, the Chameleon, a caricature, one prone to changing colors, a crawling shimmering lizard, but precisely not a lion, whose nature is related to the sun, who draws his power from within himself, who does not crawl around in the protective colors of the environment, and who does not defend himself by going into hiding.		* After all the rebirths you still remain the lion crawling on the earth, the Chameleon, a caricature, one prone to changing colors, a crawling shimmering lizard, but precisely not a lion, whose nature is related to the sun, who draws his power from within himself, who does not crawl around in the protective colors of the environment, and who does not defend himself by going into hiding.
			* I hurry toward the East and my rising - I will my rising.
	=== VIII: First Day ===		=== VIII: First Day ===
	* A		* [note] In The Gay Science, Nietzsche argued that thinking originated through the cultivation and uniting of several impulses which had the effect of poisons: the impulse to doubt, to negated, to wait, to collect, and to dissolve.
			* Have you no Gods anymore? No, words are all we have left. But are these words powerful? So they claim, but one notices nothing of this.
			* I wandered toward the South and found the unbearable heat of solitude with myself. I wandered toward the North and found the cold death from which all the world dies. I withdrew to my Western land, where the men are rich in knowing and doing, and I began to suffer from the sun's empty darkness. And I threw everything from me and wandered toward the East. I did not ask, I simply waited.
			* ... as I moved toward the East, one from the East hurried toward me and strove toward the sinking light. I wanted light, he wanted night. I wanted to rise, he wanted to sink. I was dwarfish like a child, while he was enormous like an elementally powerful hero. Knowledge lamed me, while he was blinded by the fullness of the light. And so we hurried toward each other; he, from the light; I from the darkness; he, strong; I, weak; he, god; I, serpent; he, ancient; I, utterly new; he, unknowing; I, knowing; he, fantastic; I, sober; he, brave, powerful; I, cowardly, cunning. But we were both astonished to see one another on the border between morning and evening.
			* No longer do outer opposites stand in my way, but my own opposite comes toward me, and rises up hugely before me, and we block each other's way.
			* From afar wanderers walk along solitary roads, looking here and there. Hurrying becomes impossible, patience grows.
			* The ancients called the saving word the Logos, an expression of divine reason. So much unreason was in man that he needed reason to be saved. If one waits long enough, one sees how the Gods all change into serpents and underworld dragons in the end. This is also the fate of the Logos; in the end it poisons us all. In time, we were all poisoned, but unknowingly we kept the One, the Powerful One, the eternal wanderer in us away from the poison. We spread poison and paralysis around us in that we want to educate all the world around us into reason.
			* Men always want to destroy the beautiful and much loved outside of themselves, but never within themselves.
			* He whom I sought I now possessed. The East could give me nothing other than him, the sick and fallen one.
			* You need to undertake only half of the way, he will undertake the other half. If you go beyond him, blindness will befall you. If he goes beyond you, paralysis will befall him. Therefore, and insofar as it is the manner of the Gods to go beyond mortals, they become paralyzed, and become as helpless as children. Divinity and humanity should remain preserved, if man should remain before the God, and the God remain before man. The high-blazing flame is the middle way, whose luminous course runs between the human and the divine.
			* The God is afraid of man.
			* His essence is blind excessive longing and tempestuous force. My essence is seeing limitation and the incapacity of cleverness. He possesses in abundance what I lack.
	=== IX: Second Day ===		=== IX: Second Day ===
	* A		* The way there is long and lonely, and when you reach the plains after crossing the mountains, you will meet the powerful sun which will blind you.
			* These are not men, they are so-called relics of the past which one still often encounters in the Western land. They used to be very important. They're now used mostly as shepherds.
			* This tangible and apparent world is one reality, but fantasy is the other reality. So long as we leave the God outside us apparent and tangible, he is unbearable and hopeless. But if we turn the God into fantasy, he is in us and is easy to bear. The God outside us increases the weight of everything heavy, while the God within us lightens everything heavy. Hence all Christophers have stooped backs and short breath, since the world is heavy.
			* Therefore, if you are clever, take the God with you, then you know where he is. If you do not have him with you in the Western lands, he will come running to you at night with clanking armor and a crushing battle axe. If you do not have him with you in the land of the dawn, then you will step unawares on the divine worm who awaits your unsuspecting heel.
	=== X: The Incantations ===		=== X: The Incantations ===
	* A		* Whence do you delight me, Oh God? He is the eternal emptiness and the eternal fullness. Nothing resembles him and he resembles everything. Eternal darkness and eternal brightness. Eternal below and eternal above. Double nature in one. simple in the manifold. Meaning in absurdity. Freedom in bondage. Subjugated when victorious. Old in youth. Yes in no.
			* These are the powers that make you afraid and conquer you; these have been your Gods and your rulers since time immemorial: yet you can put them in your pocket. What is blasphemy compared to this? I would like to be able to blaspheme against the God: That way I would at least have a God whom I could insult, but it is not worth blaspheming against an egg that one carries in one's pocket. That is a God against whom one cannot even blaspheme.
			* That is the demise of the Gods: man puts them in his pocket.
			* Are we not the sons of the Gods? Why should Gods not be our children?
	=== XI: The Opening of the Egg ===		=== XI: The Opening of the Egg ===
	* A		* [note] What proves to be most difficult is to grasp the playfulness of life (the childish, so to speak).
			* Where was I? I was completely sun.
			* Through haste and increased willing and action we want to escape from emptiness and also from evil. But the right way is that we accept emptiness, destroy the image of the form within us, negate the God, and descend into the abyss and awfulness of matter. The God as our work stands outside us and no longer needs our help. He is created and remains left to his own devices. A created work that perishes again immediately once we turn away from it is not worth anything, even if it were a God.
			* Thus your soul is your own self in the spiritual world. As the abode of the spirits, however, the spiritual world is also an outer world. Just as you are also not alone in the visible world, but are surrounded by objects that belong to you and obey only you, you also have thoughts that belong to you and obey only you. But just as you are surrounded in the visible world by things and beings that neither belong to you nor obey you, you are also surrounded in the spiritual world by thoughts an beings of thought that neither obey you nor belong to you.
	=== XII: Hell ===		=== XII: Hell ===
	* A		* -
	=== XIII: The Sacrificial Murder ===		=== XIII: The Sacrificial Murder ===
	* A		* Do you recognize me? How strangely familiar you are! Who are you? I am your soul.
	=== XIV: Divine Folly ===		=== XIV: Divine Folly ===
	* A		* But if I am truly to understand Christ, I must realize how Christ actually lived only his own life, and imitated no one. He did not emulate any model. If I thus truly imitate Christ, I do not imitate anyone, I emulate no one, but go my own way, and I will also no longer call myself a Christian.
	=== XV: Nox Secunda ===		=== XV: Nox Secunda ===
	* A		* On the right is my thinking, on the left is my feeling.
			* Every man has a quiet place in his soul, where everything is self-evident and easily explainable, a place to which he likes to retire from the confusing possibilities of life, because there everything is simple and clear, with a manifest and limited purpose.
			* I see behind you, behind the mirror of your eyes, the crush of dangerous shadows, the dead, who look greedily through the empty sockets of your eyes, who moan and hope to gather up through you all the loosed ends of the ages, which sigh in them. Your cluelessness does not prove anything. Put your ear to that wall and you will hear the rustling of their procession.
			* For this is the place where day and night agonizingly merge. What you excluded from your life, what you renounced and damned, everything that was and could have gone wrong, awaits you behind that wall before which you sit quietly.
			* The animal does not rebel against its own kind. Consider animals: how just they are, how well-behaved, how they keep to the time-honored, how loyal they are to the land that bears them, how they hold to their accustomed routes, how they care for their young, how they go together to pasture, and how they draw one another to the spring.
			* We are a blinded race. We live only on the surface, only in the present, and think only of tomorrow. We deal roughly with the past in that we do not accept the dead. We want to work only with visible success. Above all we want to be paid. We would consider it insane to do hidden work that does not visibly serve men. There is no doubt that the necessity of life forced us to prefer only those fruits one can taste. But who suffers more from the tempting and misleading influence of the dead than those who have gone wholly missing on the surface of the world.
			* Do not look forward so much, but back and into yourself, so that you will not fail to hear the dead.
			* I accepted the chaos, and in the following night, my soul approached me.
	=== XVI: Nox Tertia ===		=== XVI: Nox Tertia ===
	* A		* A

Robert.adlington: /* VII: The Remains of Earlier Temples */

2026-09-02T14:16:53Z

VII: The Remains of Earlier Temples

← Older revision		Revision as of 14:16, 2 September 2026
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	* -		* -
	=== VII: The Remains of Earlier Temples ===		=== VII: The Remains of Earlier Temples ===
	* A		* I was born into life from below, and I grew up as heroes do, in hours rather than years.
			* ... neither beautiful nor ugly, neither good nor bad, merely living, primordially old and yet completely young, naked and yet naturally clothed, not man but nature, frightened, laughable, powerful, childish, weak, deceiving and deceived, utterly inconstant and superficial, and yet reaching deep down, down to the kernel of the world.
			* I had absorbed the life of both of my friends; a green tree grew from the rins of the temple.
			* Because both of them believed in themselves and in their own goodness, each in his own way, they ultimately became mired in the natural and conclusive burial ground of all outlived ideals.
			* The ideal is also a tool that one can put aside anytime, a torch on dark paths. But whoever runs around with a torch by day is a fool.
			* And thus I learned to live without the world and spirit; and I was amazed how well I could live like this.
			* It seems to be nearly impossible to live as a man. As long as you are not conscious of your self you can live; but if you become conscious of your self, you fall from one grave into another. All your rebirths could ultimately make you sick.
			* After all the rebirths you still remain the lion crawling on the earth, the Chameleon, a caricature, one prone to changing colors, a crawling shimmering lizard, but precisely not a lion, whose nature is related to the sun, who draws his power from within himself, who does not crawl around in the protective colors of the environment, and who does not defend himself by going into hiding.
	=== VIII: First Day ===		=== VIII: First Day ===
	* A		* A

Robert.adlington: /* V: Dies II */

2026-09-01T15:29:03Z

V: Dies II

← Older revision		Revision as of 15:29, 1 September 2026
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	* If you comprehend the darkness, it seizes you. It comes over you like the night with black shadows and countless shimmering stars.Silence and peace come over you if you begin to comprehend the darkness. Only he who does not comprehend the darkness fears the night. Through comprehending the dark, the nocturnal, the abyssal in you, you become utterly simple.		* If you comprehend the darkness, it seizes you. It comes over you like the night with black shadows and countless shimmering stars.Silence and peace come over you if you begin to comprehend the darkness. Only he who does not comprehend the darkness fears the night. Through comprehending the dark, the nocturnal, the abyssal in you, you become utterly simple.
	=== V: Dies II ===		=== V: Dies II ===
	* A		* [note] The goal is not the heights but the center.
			* Nothing happens in which you are not entangled in a secret manner; for everything has ordered itself around you and plays your innermost. Nothing in you is hidden to things, no matter how remote, how precious, how secret it is. It inheres in things.
	=== VI: Death ===		=== VI: Death ===
	* A		* -
	=== VII: The Remains of Earlier Temples ===		=== VII: The Remains of Earlier Temples ===
	* A		* A

Robert.adlington: /* III: One of the Lowly */

2026-09-01T15:06:22Z

III: One of the Lowly

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 * You cannot at the same time be on the mountain and in the valley, but your way leads you from mountain to valley and from valley to mountain. Much begins amusingly and leads into the dark. Hell has levels.
 === III: One of the Lowly ===
-* A
+* At your low point you are no longer distinct from your fellow beings. You are not ashamed and do not regret it, since insofar as you live the life of your fellow beings and descend to their lowliness you also climb into the holy stream of common life, where you are no longer an individual on a high mountain, but a fish among fish, a frog among frogs.
 === IV: The Anchorite. Dies I ===
-* A
+* Surely you know that one can read a book many times - perhaps you almost know it by heart, and nevertheless it can be that, when you look again at the lines before you, certain things appear new or even completely new thoughts occur to you that you did not have before. Every word can work productively in your spirit. And finally if you have once left the book for a week and you take it up again after your spirit has experienced various different changes, then a number of things will dawn on you.
 === V: Dies II ===
 * A