In the many complex and layered configurations of the attributes of God, whatever their ontological status, are particular rules, methods, and processes vital for the construction of basic elements of a proper constitutional republic in the realm of practical politics, as well as the proper human, insofar as proper is univocal with the fully individuated — it is possible to, through the creative imaginative faculty of the self, situate such polymorphous configurations in time and make them perceptible in experience, through the intermediary strictures of schemata, those that connect the ontological being-ness of God’s attributes to our objects of experience. Of course, these are not images, as Immanuel Kant would also insist, although he would disagree with one for taking such liberties of an ostensibly metaphysical nature. Rather these schemata are best taken as interfaces, whereby one can mediate attributional impressions of the divine as they transmute into sense experience and are further embedded in the constitutional structures of practical government. Although this matter is far too complex to receive any detailed attention at this point, at the very least, one should begin to develop all the intellectually possible permutations emanating at this confluence of nodal and celestial time to one’s perspectival domain. For instance, take the case of the Compeller-Restorer complex, which in itself, connects certain positive universals of restoration and strength, but of course that would only scarcely penetrate the linguistic and historical multivalence and heterogeneity of just one such category. Now imagine that, if we are to truly develop the permutations of the known and the hidden attributes to their best extent, in a manner missed by the ancient commentarial masters, there would be no paucity of architectonic material for this construction of this new republic and this new man we speak of here — the fusion of seemingly separate attributes that are, on the surface of things, mere limited symbols and expressions for a limited intellection of God, can reveal to us, perhaps, not so much about “God” as about the possible divine substrates that could be unveiled towards the vitalistic man-making impulse to move forward in time. There is much to be said on this matter, and the possibilities are endless, and yet we have barely even begun to get any grasp of how the raw vivifying aspects of the materia prima could be organized in this new age of fluid techno-politics. The alchemical interfusion of the All-Hearing-All Seeing state-structure would subdue even this great surveillance state structure of our times that most readily infringes upon the fundamental rights of the republican man; how would the total constitutional republic aspire towards the merciful panopticon of the Lord? For the Lord sees and listens but smites not, or only with care — however, man cannot be likened to God in their respective agentive senses and capabilities; this is precisely the juncture of most import for the constitutional republic of the highest order cannot attempt to imitate the Lord, to engage in mimetic and aspirational politics, but what it can do is construe limit-conditions that the One so generously emanates as evident in the course of natural and human history. Ultimately, it is all a matter of categories, to topicalize, to vitalize — one must not confuse the colonial colorings of these semantic conceptions, for the Lord has been generous, and language obeys no one master but the One. These are not to be combinatorial problems per se, although they could be, given the advances in mathematics over the past few centuries; utique, the approach suggested is closer to discursive reasoning rather than to ancient, and rather otiose, geometric and astrological attempts at deriving meaning through geometrical methods. Amongst these were the compositions of the Catalan Franciscan Mr. Llull, who was certainly awed by knowledge of logic and other “sciences” as transmitted from the Eastern lands, along with perhaps, some inclination of the pursuits of our great Master of Andalusia on aspects of the divine nature of the One-God; and whilst one has deep admiration for such propulsive movements in the forward movement of knowledge, such a direction would not suit our context, even if the works of Mr. Llull, along with some of the earlier Muslim thinkers, lend themselves rather easily to the mechanized nature of existence as we perceive it at the moment. In any case, any technical combinatorics has to be supervised within its proper schemata, which one is currently unable to accomplish on account of certain privations; nevertheless, this is no grave impediment for the task at hand, which, at any rate, calls for the feathering of the canvas through a thoroughly humanistic brush. To retrace, it must be established vehemently that one cannot model a constitutional republic through a mimetic one-to-one emanative transference between chosen combinations of the attributional complexes. Rather, the point to be flagged is that such combinations when realized discursively, not algorithmically or mechanically, help us clarify the fields of possibilities available to man and the limits of those fields, with the sovereignty of God taken as a creative compound that establishes limit conditions, rather than it being a strictly judicial and an oft-abused concept which is often the first weapon drawn in a fight that takes place entirely on the field of politics.
There is no shortage of archives, but there is a shortage in the species of men.
The tactile feeling of time is not appreciated if one is enraptured by the joys of inattention; one must recall Mr. Proust when he rightly said that “the past is hidden somewhere outside the realm, beyond the reach of intellect, in some material object (in the sensation which that material object will give us) which we do not suspect. And as for that object, it depends on chance whether we come upon it or not before we ourselves must die.” And while monsieur is right on this score, it would not be correct to stop at this element of chance, for one has to make sure they come upon it before they die.
There is still now, even after this Saint Helena’s of ours, a path towards bliss.
The Lord does not demand hardship from men; the Lord favors ease for men, and yet in great toil there is great love.
Poor decolonial thought is worse than residual coloniality, for the former provides no benefit other than mental-moral sedation; the latter, at the very least, in its violence, has an epistemic coherence; on the other hand, “good” decolonial thought would be a misnomer and some sort of a semantic maladaptation — it is better to always imagine, think, and create in positive substantive conceptual categories: liberty, vitality, and individuation, with the proper spirit of “je dirigerai moi-même tous vos bataillons,” with a spirit of an actualized aretē–dynamis.
When one is depleted, he calls ruins culture and civilization.
There is no past, for the true masters are always alive.
Contrary to a dubious morality, the believing man is only disappointed with the Lord.
Covetousness arises from the insufficient presence of the I.
If one also self-orientalizes, one should not be surprised to see the orientalist emerge.
To Faustino: To be perceived as being out of favor with the Lord’s love is the most human act in days of travail, which are so singular in their solidity of exacting attention that they cannot do anything but reorient how man is in this world; have heart, for there is still a Sun and a Moon, and the red sky, for the eyes may not see, but the spirit shall feel and it shall remind you of all that is good and pure in your march through the wretched trenches of this peculiar entity we both seem to call life, for the one and perhaps only thing I am precisely certain about is the uncertainty of the possibilities of this branch of life that twists and turns, but twist and turn it you must, for there is yet life,
Under fluid politics, fossilized concepts and ideas such as secularism, religion, and state melt into a reticular web of filaments, forming a singular, delicate framework.
The difference between a man in privation versus the Devil in privation is that the man still looks at the sky, while the Devil gazes into the pit.
If one were to take everything in its literal syntactical meaning, the entirety of the human condition itself would collapse due to the complex multiplications of interpretive errors.
The mind becomes prone to preaching when it weakens and loses its divinely imbued or constructed autonomy.
Man discovered the ability to generalize to overcome the limits that would preclude his survival on this Earth — in any given generalization were the strictures of logic and rhetoric both — but now, only particularization is perceived to be of any value for man has come a long way in his time on this Earth, and he no longer knows how and when to generalize, and even this assertion itself is, most likely, a poor generalization. But to say without qualification that classifications, typologies, and generalities are only instruments of domination and control in an essential sense is completely unwarranted; for instance, the probability of committing an offense whilst engaging in anthropological generalizing is much higher than when generalizing about, let us say, another matter; even within the domain of anthropological generalizations, there is no singular and sui generis form of generality; it is all a matter of usage, contextualization, and disambiguation.
Weakness manifests in false glory, in the invention of origins and concocted sources of inspiration for future material prosperities.
Sometimes the political role of a conspiracy is to merely disguise the ordinariness of tyranny.
The fundamental economic issue was the lethargic adoption of the basic legal modality of incorporation in Muslim states, and it was not inevitable that the corporation would become a ravenous institution due to some mythical essential feature — and it was then ironic that such sorts of legalized financial corporations were to wreak havoc on a world made anew in the shadow of arms and laws. Corporations, conceptually, cannot be reduced to their modern manifestations, for in their deep structures lay dormant the possibility of giving an institution power of perpetuity, with the final cause of said perpetuity being amenable to the addition of moral value — good or evil.
Many well-intentioned people have tried to resist centering causal, sociological, and broad structural reasons for the behavior of “religious” phenomena, and for good reason as well, but somewhere in these sorts of studies, that seek to revive the agentive power of religious ideas themselves — a fair intuition in itself — retreat into incongruent semantic games, through which they seek to “complicate” and “nuance” beyond the point at which those explanations start to lose propositional value; sometimes, one has to accept the “facts” of life — there was once a man who thought his “civilization” was in a period of great “cultural” effervescence, and thus, intoxicated with pride in asserting his identity, he went into a trance, whirling round in circles like a pure mystic of Rome, with stars in his dilated pupils, round and round until he slipped into an open drain by the side of the street, skull fractured and all.
All belongs to the one who belongs to the One.
One has heard of a man once seen in the streets shrieking, “My people, oh, my people!” as they tore off his tunic and affixed him to a bent electric pole—even the stray dogs, their bones visible beneath their mangy scabrous skin, came out to watch the drama.
For Theodoros: Beloved friend, whilst you remain no more in this dusty existence we know as life, know that the Sun still shines and the wind still blows, the birdsong remains strong and terse in the air. All is well, and in the impurity of this denuded existence itself, the good Lord has provided for us all, through his various ways and wonders. There is one truth I know which is that when one is no more, the grammar through which they saw the world as their world does not simply dissipate into nothingness but becomes a rhythmic residual record in those who are left, who in their palms hold sic et non in the face of post-death life.
One first makes the world and then thinks about its dimensions and nature.