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TKat's avatar

Dear Michael,

Your recent substack brought to mind Dostoyevsky. The line, "If there is no truth, everything is permitted," sounds like a variation on Ivan Karamazov's line from "The Brothers Karamazov" that, "If God doesn't exist, everything is permitted." While it isn't clear how much Nietzsche actually read of Dostoyevsky, it seems clear that he seems to have read some of Dostoyevsky's shorter works, like "Notes from Underground," maybe even Crime and Punishment. It's unlikely that he read Brothers K but he was at least familiar with his writings and expressed the highest respect for him. Whatever the origin, I wanted to mention a few things I've come across in writing (trying to write) the book I'm in the process of developing.

Influenced in no small way by your work, I started digging into what I take to be the essence of the drive towards advanced technology and AI in the current age. Put simply, I think the current technocratic paradigm -- whether consciously or unconsciously -- is both Gnostic and alchemical in its orientation. In academia, there are two main schools of thought that support what I call our current tech-gnostic paradigm: the transhumanists and the posthumanists. Setting aside transhumanism for the time being, the posthumanists have been heavily influenced by Donna Haraway's, "A Cyborg Manifesto," written in 1985. Haraway, an avowed socialist and feminist, celebrates technology as a means for disrupting dualities, essentialist metaphysics, and binary thinking. In creating cyborgs and chimeras that merge man and machine, man and animal, new ways of being are created that violate older norms, that are transgressive and (for Haraway) liberating as a result. Her theoretical source for this is Jacques Derrida. Without getting into the arcana of deconstructionism, Derrida targets "logos" and seeks to disturb or disrupt its primary assumption that meaning is stable and immediately accessible to thought in a way that captures essences or objective truth. So, what about Derrida?

Derrida read parts of the Kabbalah and was apparently familiar with certain strands and works of esoterica, using the word "alchemy" here and there to describe the effects of the polyvalence and semantic richness associated with words. Ironically, he knew Moshe Idel and Emmanuel Levinas, the latter a famous student of Heidegger's. In one of Derrida's meetings with Levinas, Levinas once told Derrida that he (Derrida) reminded him of a heretical 16th century rabbi. The feeling is that Levinas had Isaac Luria in mind. Idel himself has suggested that Derrida's famous phrase, "There is nothing outside the text," is a reformulation of a Kabbalistic principle that there is nothing outside of the Torah, articulated by the 14th century Kabbalist Recanati. Sanford Drob has written a book, Kabbalah and Postmodernism, exploring in detail the Kabbalistic nature of Derrida's thought -- even though Derrida himself was not (apparently) a student of the Kabbalah.

Drob has a few articles that link psychology to these esoteric strands as well. This one touches on Jung, as well as the Kabbalah and Gnosticism, the Kabbalah and alchemy:

http://newkabbalah.com/index3.html

It seems to me the theoretical basis for a great deal of postmodernism and posthumanism is Derrida's deconstruction and his blatant attack on logos (this takes up the first sections of his magnum opus, "On Grammatology"). His philosophy is, in many respects, antinomian, just like posthumanism and, to a certain extent, transhumanism. The alchemical element seems evident in the breaching of dualisms, the overturning of binary oppositions that promote the merging of Man and Machine, Man and animal, or the research paradigm to transmute the self into code and signal. Derrida may very well be the "accidental alchemist" that has given the academy a weaponized Kabbalistic view of reality without even knowing it. Your mention of Adam Kadmon called to mind these connections, with Derrida sitting at the center of the ideological battles that have raged in the academy over the past three decades.

Regards,

Tim

PS - You might already know this but the moniker "Arch Stanton" is interesting: it's the name of the grave next to the grave marked "Unknown" where the gold is buried in the movie, "The Good, the Bad, and the Ugly." The last scene, the gun battle, is interesting to look at as a sort of medieval morality play where the Good (Eastwood -- "Blondie," the angel) and the Bad (Van Cleef -- "Angel Eyes," the fallen angel, the devil) battle for the soul of the Ugly (Wallach -- fallen man). The "gold" -- alchemy? -- is in the grave where death reigns but resurrection is possible. Wallach must "dig" for it only to be forced to stand on a Cross and face death unless he has faith that Blondie (Eastwood) will "save him" so he can "get the gold." Just a thought --

Et's Cinema PsychoMasonica's avatar

Don't worry, these people WILL drink from their own poison chalice. This imagery is straight out of Revelation 18. It describes these people, mystery or spiritual Babylon reaping what they have sown. Revelation is full of this chalice/cup imagery in relation to THEM. Revelation 18:6 sees them forced to drink from their own poison cup: "Render to her just as she rendered to you, and repay her double according to her works; in the cup which she has mixed, mix double for her" 18:7, "In the measure that she glorified herself and lived luxuriously, in the same measure give her torment and sorrow; for she says in her heart, I sit as queen, and am no widow, and will not see sorrow. 18:8, Therefore her plagues will come in a day--death and mourning and famine. And she will be utterly burned with fire, for strong is the Lord God who judges her. These people are not going to get away with any of this. It is going to be stopped by God himself very soon. THEY believe they are building Satan's New Age but it is only going to result in their own destruction. Tick Tock.......

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