Suspicion Towards Entities
False Light of Shamballah https://annas-archive.org/md5/a170d5215ef31f5db537a921fbcfdb54
Suspicion Towards Entities
The mentality or attitude of the awakened Virya, according to Nimrod de Rosario in his work "Fundamentals of a Hyperborean Wisdom" is that of a suspicion towards entities, of a fundamental mistrust of the 'given' of experience, in other words of doubt as to their veracity of the attentional object and by implication doubt towards the sensory experience or impressions which are made available to consciousness.
A fundamental mistrust or suspicion towards entities. What does this mean? It means that there is something beyond the given of experience which points towards a diremption, the mediation between subject and object, cognized and cognizer and therefore an ontological separation not merely an epistemological one related to 'psychology' or the 'fallibility of the mundane perceptual organs'.
This is an intuitive apprehension that something lies beyond the given and the 'perceptual manifold' of entities, unlike the brute, which immerses itself in the given as a swimmer swimming in the corrosive waters with the currents of their disintegration devoid of any more elevated state of consciousness.
The doubt regarding entities, that they are not what they appear to be but rather are ephemera, transient appearances and therefore mutable, having an 'Other' quality not immediately perceptible to the consciousness, is the motive consciousness of the one who is elevated himself from 'the world' if only to a degree, above the spatio-temporal causality of the Demiurge and therefore poses themselves as a transcendent 'I'.
This is what may be called the 'Luciferic grace' of the awakened Virya, whose doubt as regards entities is there self-positing of the 'dasein' (' there being' in Heidegger's terms) as above the 'mit-dasein' ('being-with', being in a state of immanence immersed in the given perceptual manifold of entities made available as a confrontation between subject and object).
The doubting of entities is a self-positing of the 'I', the affirmation of the Spirit (Selbst) vis-à-vis the 'Other', the assertion of one's being in relation to the being of the 'Other' as a reflexive active vitality, not necessarily reducible to a mode of 'will-to-power' but an act of transcendental apperception with the entity being 'bracketed off' from conscious perception, viewed by Odin from air throne in Valhalla, looking down upon the world of entities of 'becoming' of the perpetual dynamic flux of the will of Jehovah-Satan, i.e. the Time-flow (manifestation) of the Demiurge.
This bracketing off of the Selbst or the establishment of the fence around the Valplads (battlefield) is the self-assertion of dasein over and against the creation ('the world of beings', transient and temporalizing, subject to generation and corruption) is the active luciferic conquest (or will to conquer) through making of the other entity an object of knowledge-power relations, a transformation of the entity in its being, an unconcealment of its being but also a fixing of the being in its being-held at a distance within the binocular vision of the predatorial luciferic hero whose modus operandi of action within 'the world' is that combat and adversariality-loyalty to the Uncreated Light of Eternity and adversariality towards the plagiaristic distortion called 'the creation', the plasmatic projections of the Verbum of the Demiurge, the distortion of being by the superimposed transmission of the Will of the Logos.
Suspicion held towards the entities is a means of not only controlling their influence as an act of 'strategic opposition', bracketing off the impingement upon the senses by the hypostatic excreta of Jehovah-Satan (this creation and the perishable, tangible beings that have crystallized into lowest density).
The indication of the transcendence of the Lucifer (the awakened virya) is his recognition (re-cognition via the active blood memory or minnetrinken, drinking from the vessel of the emerald goblet of Hermes of the blood of the Grail as the minnesanger) of his Origins and Hyperborea, recognition of his being 'a stranger in a strange land' and not of this world of perishable beings.
They who have this essential quality of transcendental apperception re-cognizable immediately and viewed sub species aeternitatis (from an internal point of view as Odin views the world from Valhalla) the strangeness or foreignness of beings plant; mineral; vegetable or animal-indeed even and especially of a happy, reverted Spirit whose gaze faces the 'Deus Vult' ('face of god') and not the Vultus Spiritus ('spiritual face'- that of the Virgin of Agartha).
They who, on the other hand, the antipode of the Hyperborean, who gravitate towards the archetype of 'the lamb of god' are, in spite of their pompous and affected claims to being 'in the world and not of the world', instead all too ready to embrace all sentient Life and merge into the mire of transient becoming, becoming a being subject to the will of the Demiurge, what they designate by the word 'god' and thus these pretentious pseudo-spiritualists precipitate their down going, binding themselves to the world and becoming fused to the creation and by extension the Creator of whom the creation is simply has materialization and physical or substantial form (chemical; physical; electrical; magnetic; etc.).
This explains why these 'lambs of god' christians are so fixated on 'the Creation' and its transient becoming either following the path of the poet or that of the scientist or of the priest. The poet attempts to confer meaning on the entities in a lyrical and metaphorical distortion of their being; the scientist to confer meaning upon them in the form of taxonomy and a quantitative reductivism (formulating and subjecting them to encyclopedic architectonic's and conceptual schemes; models and quantitative language); the priest confers meaning upon entities as in the former two cases or exclusively in that of the theological discourse of whatever particular form (extolling and praising 'the creation' and propounding philosophical discourse regarding the 'creation' and 'created' forms of 'The One', relating them to him in the matter of veneration and conferring meaning upon them only relative to the Demiurge, thereby fulfilling His self-evolution of creating matter and having the trapped Spirits of the Uncreated Light confer upon them meaning which empowers Himself and amplifies His wille zur macht).
The followers of the crucified one crucified themselves on the cross of matter, nailing themselves with the metallic-mineral substance of the Demiurge to the vegetable substance of the petrified wood of the cross (Petrus); serving themselves up as sacrifices to 'The One' in their self-destructive immersion in their density and his creation as they 'tend the garden of Eden' on 'earth as it is in heaven'.
They who in 'sanctus simplicitas' have no suspicion towards the creator go the way of all flesh as, paradoxical as it may seem they have an inadequate capacity of dealing with the entities as they are bound up with them as their 'husband men' even as they purport to be the 'bride of christ'. The luciferian by contrast has an aversion towards the entities reflective of his transcendental state of consciousness. He not only suspects that they are being as appear to his consciousness is not what it is in Truth, that there is more than meets the eye regarding the phenomenal percept, but beyond this and by virtue of this fact he has an aversion towards it in his compartment towards the entities born of his adversarial temperament. This is the encounter of the Hyperborean with 'the world' and by extension the Demiurge, the 'Deus Vult' which he suspects as he is not willing to allow it to overpower him in the master-slave dialectic.