Alien techniques of abstraction.
Divine art of communion.
Devoid of the act of abstracting individuals
out of the concrete continuum,
There would be no congregation to commune
In the first instance.
Devoid of the need for real communion
Between congregated individuals,
There would be no reason for abstraction
In the last instance.
Though functionally distinct,
Xenotechniks and Entheogenesis
Are basically inseparable
In their being different aspects
Of the same dynamic process.
Because of their basic sameness,
If one exists so does the other,
When one arises so does the other,
If one does not exist neither does the other,
And when one ceases so does the other.
Because of their functional difference,
Abstraction comes to a complete halt,
Never to arise again,
At the attainment of consummated communion.
But if abstraction is yet to ever halt,
Real communion is yet to be found,
Only ever found in wanting.
Expressed in exclusion from
Or indifference to the other,
One transforms into one’s opposite,
Doomed to endlessly wander
In search of the excluded other.
Expressed instead as inseparable aspects
Of the same dynamic process,
The (un)holy matrimony of Xenotechniks and Entheogenesis
Eternally guarantee boundless, endless, limitless
Communion in perpetuity.
upcoming: extended Auto-Commentary on the “Verses on Xenotechniks & Entheogenesis”
3 Replies to “Verses on Xenotechniks & Entheogenesis”
Ha! Wonderful! I’ve tried this sort of thing myself, inspired by the madhyamaka, which has produced the most profound prayers/invocations and blessings out of unashamedly difficult philosophical speculations. One of the most helpful has to be Tsong Khapa’s “Praise of Buddha Shakyamuni for his Teaching of Relativity: The Short Essence of Eloquence”.
An even more profound verse, perhaps, is Padma Sambhava’s “The Three Body Mentor Yoga: The Natural Liberation Not Ceasing the Three Poisons”, especially the brilliant translation by Robert Thurman which you can find in Thurman’s “Essential Tibetan Buddhism”.
I have often wondered why I find this piece so inspiring. Terence Blake’s recent posts have helped me shed light on it’s appeal. It has fused deep philosophical speculation with an intense imaginal invocation of personified presence and a deep reverence and compassion. Terence’s posts have opened up a new avenue of research for me by showing that what the Western Tradition calls the soul or psyche is essentially a process of pre-personal imaginal personification of primal forces and energies equivalent to Buddhism’s “Beatific Body”. (The “Triple Body” tradition, the Christian “Blessed Trinity” tradition and the Celtic “Triple Goddess” tradition are strangely in agreement.)
I haven’t commented on the content but, as always, I find it all intriguing and food for future thought.
Anyway, I hope you continue sometimes in this vain.
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Thank you for your supportive comment.
Is the Tsongkhapa piece you refer to the same as “In Praise of Dependent Origination” or is it something different?
I have found myself on Terence Blake’s website a number of times but never thought to follow him. Does he ever talk of Buddhism? If his thought resonates with these interests of ours without explicitly naming them then that’s enough for me to look more into his work!
Yes they are the same verses but different translation . I try to read that every few days at least , sometimes every day !
I can highly recommend Terence’s blog. It is a brilliant resource. I find it especially good because it addresses continental philosophy , especially Deleuze, Badiou and Laruelle’s work, as what he calls metaphysical research programmes. He seeks to find points of intersection between and across different discourses on the basis of a loose and evolving set of criteria: openness, pluralism, testability, realism, diachronicity, apophaticism, and democracy. He rarely addresses Buddhism directly , although, as you say , his work (has to ) resonate with it.His most recent post has an untypical directness about the relation between his conceptual programme and his spiritual quest.
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