Narratives Of Life Vs. Narratives Of Death

There are two types of narrative that an individual or culture can tell themselves about the meaning of life. Although there might be an infinitude of specific narratives, they all share enough features in common to divide them into two groups. The first are life narratives and the second are death narratives.

Life narratives are the original human spirituality. All natural spiritual traditions emphasise the passage of life through the four corners of the dharma wheel: through Spring, Summer, Autumn and Winter. They also emphasise that these four seasons apply to the life of humans as well. In fact, this quadrichotomy describes the natural life path of everything that exists.

Narratives of life are all circular. This is why the holy symbols of all life religions are circular. The ouroboros, the Taijitu, the Quadrijitu and the dharma wheel are all circular. From this circularity the core spiritual truths of reincarnation and karma can be derived. After the Winter always comes another Spring.

Or, as the Bhagavad Gita puts it, “death is fixed for those who are born, and birth is fixed for those who die.”

Life narratives also emphasise gratitude. Being natural, being vital, one is grateful for life. As such, there is no desire to escape life, or to escape reality. There is no resentment, no slave morality. So life narratives celebrate the return of the Sun after the Winter Solstice, and they celebrate the peak of the Sun at the Summer Solstice, and in either case they are grateful.

Death narratives were invented later, for the sake of political control. Death narratives all promise the same thing: that you can escape the misery of life through obeying those pushing the narrative (usually a priest). So in order for a death narrative to catch on, there has to be widespread suffering.

Death narratives mostly arose after the advent of civilisation. Civilisation leads to the survival of individuals who would not have survived in a state of Nature. Most of these individuals can intuit that they are defective, and as a result they desire oblivion. This is especially true if, as is often the case, they were born into slavery.

When you have an overpopulation of useless eaters, promoting life narratives is dangerous. It can lead towards a total collapse of the ecosystem. Much better to promote death narratives, so that the population can return to a balance with Nature.

Narratives of death are linear. This is why the holy symbols of all death religions are made of straight lines (such as the Star of David and the Christian cross), or circles reduced to a minimum (such as the Islamic crescent) or both (such as the hammer and sickle).

All religious narratives that have an end times belief are narratives of death. A will to escape the world is a longing for death and thereby rejection of the world. Therefore it is a naysaying, a mental illness. Believing in an Armageddon or hoping to escape Samsara are both a rejection of the reality that the gods dreamed up for entertainment.

Materialism, with its Big Bang and Heat Death of the Universe concepts, is another linear narrative, and therefore another death narrative. Because it’s a death narrative, it belongs in the same category as the Abrahamic religions. Indeed, it was a Catholic priest who came up with the idea of the Big Bang in the first place, possibly to delegitimise the esoteric belief that all conscious beings are co-creators of the Universe.

Ultimately, materialism offers the same solace to those who hate life as the Abrahamic cults. The only difference is that there’s no priest to obey (perhaps scientists are the priesthood of materialism). All one has to do is wait until the physical body expires, whereupon the warm embrace of oblivion will envelop one for eternity.

Marxism, as Sri Dharma Pravartaka Archaya realised, is another form of Abrahamism. The narrative that the bourgeosie have to be destroyed before a Golden Age can begin is a relative to the narrative that Amalek/the heathens/the infidels have to be destroyed before Yahweh will return to Earth.

Marxists also share a personality type in common with Abrahamists. The vicious, petty, dishonourable conduct of both types is infamous. The predilection towards becoming a two-faced backstabber is shared by all who resent the world.

Gnosticism is yet another death narrative. The idea that the material world is inherently evil is borne of the same kind of resentment that motivates the other Abrahamisms. Gnosticism might be a step closer to the truth in that it recognises Yahweh as the Principle of Evil (a belief shared by Elementalism). But it is still a narrative that repudiates life in the physical world.

Believers in life narratives and believers in death narratives could not behave more differently. Believers in life narratives feel kindness for all other life and for the life process. Believers in death narratives invent practices like kosher and halal slaughter, and infant genital mutilation. That life narratives promote compassion and death narratives promote sadism is perhaps their most salient difference.

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The Four Elemental Spiritual Forces

Various physical theories exist to explain the phenomena of the natural world. Far fewer theories exist to explain the phenomena of the spiritual world. This very basic essay seeks to explain the four elemental spiritual forces that operate on people’s lives.

This essay contends that there are two factors of utmost importance when it comes to determining the true nature of any spiritual force.

The first is whether the force causes a person to raise the frequency of their consciousness or to lower the frequency of their consciousness. Forces that raise the frequency of consciousness cause a person to act more like Socrates. Forces that lower the frequency of consciousness cause a person to act more like a wild beast.

The second is whether the force comes from an internal or an external energy. It’s not quite as simple as saying that internal forces come from the soul and external forces are material. This is because there are spiritual forces outside of oneself, on account that all of us are a fragment of consciousness that God cast into the Great Fractal for the sake of entertainment.

The best kind of spiritual force is that which rises up from within. This is also the hardest to harness. In principle, there are two major ways that a person can generate a spiritual force within themselves that takes them to a higher place. The first is meditation and the second is spiritual sacrament use.

Meditation works as a kind of alchemy, through which a dumb animal that identifies with its body transmutes itself into a fragment of consciousness that sees the body as something subordinate to its true essence. As the Bhagavad Gita states: “the self is not killed when the body is killed.” Through meditation one can distinguish the true self from the false self.

Spiritual sacrament use is also a kind of alchemy, only it’s more like being struck by lightning. With judicious psychedelic use it’s possible to transmute one’s soul from that of a beaten-down wretch to that of an angel of the Sun. ‘Psychedelic’ means ‘soul-revealing’, and many atheists have been transformed into spiritual people through a dose of psilocybin, mescaline or LSD.

Another positive spiritual force is that which pulls up from above. This is when a person is able to draw inspiration to raise their frequency from their environment. Sometimes climbing a mountain can lead to the sense of awe that leads people to believe in divinity. Others have drawn such inspiration from great works of art or architecture.

Being pulled up from above does not necessarily mean that God pulls people back to Godself. As mentioned elsewhere, the Will of God is to entertain the gods. Life is not a matter of learning or overcoming anything (if it was, God would have created us already learned). But the gods can be entertained by watching humans otherwise lost in the darkness becoming able to “see the light” and become spiritual.

The most dangerous force is that which sinks down from within. This happens when a person gives in to their bestial impulses. The soul takes on a lower frequency when a person chooses to act like a lower animal. It becomes darker and heavier. The face of the person often transfigures to reflect the inner nastiness.

Contrary to the usual Abrahamic moralising, sinking down because of inner factors is not necessarily a bad thing. The most important thing is to entertain the gods. Therefore, it might be correct on some occasions to indulge in the sloth, gluttony or lust of the lower frequencies. However, people should always be aware that, in so indulging, they are playing with danger.

The fourth force is that which pulls down from below. This is described in various ways. Some call it the Matrix, some the Control System, others Angra Mainyu. It consists primarily of threats and terrors. In principle, anything that depresses, demoralises, horrifies or humilates will pull a person’s frequency of consciousness down towards the bestial level.

In our unfortunate modern lives, where we are materially blessed and spiritually impoverished, almost the entire political establishment can be described as a spiritual force that rips people down. As readers of 1984 will know, the control system is incentivised to make the population suffer because suffering makes them easier to control.

Mastery of these forces means that one can rise up the Great Masculine Axis at will.

Failure to master these forces will mean that one gets dragged back and forth through the Great Fractal by powers beyond one’s comprehension.

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The Seven Alchemical Ages Of Man

In the same way that the Mithraic Ladder consists of seven steps, so too can the life of a human being. From an alchemical perspective, the human life can be divided into seven distinct stages, each with its own metal and patron gods. These seven ages of man constitute a life ideally lived.

The first age, from zero to 12, is analogous to lead. At this level, base survival is the most important concern of all. Children aged between zero and 12 have to learn not to fall off cliffs, not to run out in front of traffic, not to provoke dangerous animals/people, not to eat poison or to stick a fork in an electrical socket.

This is the realm of Saturn. Being in the realm of Saturn, things are very serious. There is no room for levity when you’re trying to teach a child not to get hit by a bus. Historically speaking, most people died in the first 12 years of life, mostly from childhood diseases. Thus there is a connection between Saturn and the Grim Reaper.

From 12 to 24, the relevant alchemical metal is tin. This is the realm of Jupiter, where joy is the natural state. This second alchemical age is achieved by anyone who survives the age of Saturn, i.e. the age of basic physical survival. No longer being concerned with death or dying, teenagers become primarily concerned with overcoming boredom.

All play and all games occur under the auspices of Jupiter, whose jovial nature embodies the frequency of recreation. Tin is brighter than lead; this represents the overcoming of the saturnine seriousness of the first age and the transmutation of dullness into brightness.

The years 24 to 36 are spent under the auspices of Mars, the god of iron. These years are when a man masters fighting and martial prowess. The peak fighting ability of most men will be during this age. Usually a man learns how to fight as an individual at the beginning of the age of iron. By the end of the age of iron, he could lead a century of men into battle.

Iron can carry a sharper edge than any other metal, hence it represents the basic masculine action of dividing. For millennia, an iron sword was the very emblem of strength and virility. Successful transmutation of tin into iron means that a man learns how to impose order upon the material world. Being able to impose order, he is now a warrior.

Venus rules the years from 36 to 48. Here the relevant metal is copper, representing romance and lovemaking. Having proven himself on the battlefield, here the alchemist has to prove himself with the trophy of battle: a woman. Hence the peak sexual market value of a man who has lived well is between these two ages (the less well one lives, the earlier one peaks).

Copper is both softer and more colourful than iron. This represents the age when man realises there is more to life than battle. Here he must soften because he must engage with his children instead of foes on a battlefield. So he softens, becomes funnier and less serious. Transmutation of iron to copper is about the change from warrior to family man.

From the years 48 to 60 man labours under Athena, the goddess of civic participation. Having raised his children so that they have successfully survived the gauntlet of lead in the first alchemical age, a man moves beyond his family and moves into a position of social power. Silver is more brilliant than copper, representing man’s broadening of focus from family to society.

Plato wrote in Republic that a man is ready for a political life at age 50. By the fifth alchemical age a man should have exhibited enough mastery over his life so far that other people want to be like him. He is not yet capable of radiating divinity but, under the auspices of silver, he can reflect it (as does the Moon). As such he can play a role bringing people together.

Between 60 and 72 a man is in the realm of mercury. Mercury is also the name of the god of the sixth alchemical age. Silver is transmuted to mercury by a process of quickening, in other words, through the entry of the divine into the material world. This is a minor form of illumination compared to the seventh age, but it’s powerful enough to have major effects.

This is the age of greatest temporal power. At the completion of the age of mercury a man might be an emperor with control over all the known world. Compared to a man of silver, a man of mercury has more gravitas and inspires more awe. Some might even consider him a demigod.

From age 72 to age 84 – or until the end of life – a man is in the realm of gold. Here he ought to fashion himself after Apollo, who represents perfection and illumination. In this age a man ought to learn how to radiate divine truth. Learning to do this is the secret of transmuting mercury into gold.

Ideally, a man reaching this stage would retire from all material concerns and focus entirely on readying himself for death. Temporal power has little appeal to those in God’s waiting room. Those who can grow old and die with grace and dignity can be said to have apotheosised, as Socrates did. Dying with the highest possible frequency brings the best chance of taking one’s place among the gods after death.

The example given in this article is idealistic. The actual life of any given alchemist will not progress this smoothly. Aspects of all seven ages are present in every age, and so a person can work the frequency of any stage at any time.

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Does New Zealand Need A Sadhu System?

New Zealand is currently beset with the question of crime and punishment. The country appears torn between two failed approaches to justice: excessive softness and excessive hardness. Swinging back and forth between the two has led to great dissatisfaction with the Justice System and even talk of vigilante group formation.

Our attitude to justice reflects our moral confusion in the face of what has previously been called the Clown World Fork. Our basic morality is torn between two polar opposites: a wretched, pitiful, Christian doctrine of infinite forgiveness, and a sadistic, paranoid, bestial doctrine of utter destruction. Not having rational balance in our moral philosophy, we also don’t have it in our Justice System.

This has led us to a situation where gang member rapists get lighter sentences than people selling food without a licence. Outcomes like this are possible because we no longer have a shared sense of moral philosophy. There is no longer an agreed scale of heinousness, such that different crimes can be readily apportioned a length of punishment.

It’s time for a moral reset.

It’s time to admit that both Christianity and atheism are dead, and that neither are useful as moral philosophies any more. This means that it’s time to start experimenting with new philosophies. It’s obvious that some kind of new balance needs to be struck, between mercy and severity, for actual justice to be done.

In India there exists something that could be described as the sadhu system. In the sadhu system, criminals can repent by living a low-consumption lifestyle with a view to burning off accrued karmic debt, instead of going to prison. It’s a form of public repentance that New Zealand has no equivalent to. Perhaps we could benefit from one?

A New Zealand equivalent of the sadhu system would involve certain criminals, upon pleading guilty to a crime, to agree to forfeit the right to own property for a set period of time. In exchange, their basic food, clothing and shelter needs are met by the state, and they don’t go to prison or to home detention.

The logic is that many crimes, especially ones of property and violence, are ultimately motivated by egotism, and egotism is ultimately caused by a lack of spirituality. In other words, only a non-spiritual person would become so attached to the material world that they thought it was worth committing crimes to advance oneself here.

In the case of some criminals, dilemmas abound. Some are too dangerous to be allowed to roam the street, but at the same time there may be numerous downsides to sending them to prison. It’s apparent that a third approach is necessary.

This article suggests that certain criminals be offered the choice of prison or becoming part of a new, experimental sadhu system based on the Hindu model. This would entail that the criminal forfeit their right to own property or to accumulate wealth for a certain period of time, in exchange for agreeing to live as a spiritual penitent.

Indian sadhus use a lot of cannabis, which is known to be a spiritual sacrament that induces detachment from the material world. New Zealand sadhus could be given as much cannabis as they feel they need in order to develop beyond their innate clinging to the material world.

New Zealand doesn’t have many Hindu temples, so any introduction of a sadhu system might depend on the previous establishment of a national religion that can accommodate penitents. This might involve a new religion for the Age of Aquarius, such as Elementalism or similar. Perhaps funding could be directed to the construction of an Elementalist temple in every New Zealand town.

Elementalist temples in every town would mean that sadhus could travel as wandering ascetics from town to town, staying at the various temples and hanging out smoking cannabis with the Elementalist priests. These priests, trained in true psychology and not mere huckstering, will be able to help heal the souls of the various sadhus.

The advantages of such a system are many. For one, the Elementalist priests would serve as a kind of psychiatric service to the sadhus, helping them understand their place, and the place of humanity, in the grand scheme of creation. They would explain the laws of karma and the possible reasons for a lowly birth in this life.

The inevitable, knee-jerk reaction to this idea on the part of many is to bemoan the low productivity of the sadhus. But productivity and consumption go hand-in-hand. If we’re going to make a genuine effort to prevent the destruction of the Earth’s climate, we need to encourage people to live low-consumption lifestyles whenever possible.

A sadhu system could provide a neat and voluntary alternative path to rehabilitate criminals. We’re tried breaking them into submission and we’ve tried treating them like children – both approaches failed. Let’s try the spiritual approach, wherein we incentivise the criminally-minded to abandon the material world and to work on eliminating karmic debt.

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