We live in a phantasmic world with which we are gradually becoming familiar. I will now dispense with this use of the plural: there were, are and always will be very few humans who feel and live the completeness of human life as nature intended. Let us not limit ourselves then to the repurcussions of "Mother Nature's" effects which act on the diminished receptive senses of such and such a human. We attempt to encounter the generous embrace of nature in it's fullness and to know the reasons that govern everything visible by penetrating into the nucleus of ultimate reality. At this point I should return to my opening sentence and above all to the word 'phantasmic' in order to avoid suspicion or those misunderstandings which cause truth to be shattered as it colluides with the stone wall of obtuseness. The intellectual and spiritual deficiency of my contemporaries becomes daily more apparent — the darkness into which they heedlessly grope, and the error into which they often plunge. Over the world there hangs a low and heavy sky. There hangs over the world a low sky that precludes the starry ventricals which makes finite beings doubt and fall into amnesia. The darkness rather than lightning is made much denser by this new smoke. In it there contend the falsities, the mistaken interpretations, the total miscariage of justice, and especially the securalism in which we live, the usurped liberty to spread rumours and expectorate judgements; the stupid amnesty conceded to thoughtlessness, the free will reigning beast-like in the world. Every connection between phantasmic as I mean it and any unnatural aberration is to be excluded.
Phantasmic meaning incipient phenomenon of representation; genesis of every aspect. And, in the case of sapient mankind: the initial state of the moment of discovery, when man found himself in the presence of a reality hitherto unknown to him. The world is, additionally, more than a mere phenomenon— like Venus — it is still a kind of anadyomenon: beyond some oceanic vessel that brought it forth, amid mysterious travail, there arises a new God. Every mind is created first as a splintering from the singular consciousness, in good spiritual, or, we could say, cosmical, order. They are not separated from the equally cosmic motivation of continual change. For this reason the sense of the phantasmic will never be dullened, like the spirit which touches the borders of an unexplored region. After the cultural aesthetics of the world had become uniform in a regularity without contrasts, after it had condensed, after the last fin de sicle, from a state of oceanic calm into an inactive, stagnant coagulation, it gradually began to lose all its power of spiritual consolation and every element of sustaining vitality was little by little extinguished. From lack of internal spiritual nourishment the external form of the world became a sterile system of technical processess, a controlled ecology of artificial life. Like vegetation without water, the essence of the world came to be reduced to this current level of extremity, to a scabby superficiality, an inelastic exterior which, because is was arid, crumbled to bits.
There remained however that boneyard of academicism; the disorderly remains of professionalism which the arrogant society of ill-informed todlers avidly prescribes to. It consisted of many unifying secular views, apocryphal interpretations and policies of a now syndicated, general, Harvard philosophy of human history. But meanwhile, new complex formations were being extracted from the biochemical base of the specie and there manifested a new specie, a new supermental being. Though this new species of intelligence could not demonstrate any kind of fancy-filled proof, and this point is of the utmost importance, that the singular phenomenon implied theogonic interpretations could be dismissed by men of science while ignoring, or attempting to corrupt, forensic facts which had not yet been officialy revealed to them. What divine properties remained evident to the broods of the Earth then became no more than a residuum of the spirit that now evokes caesuras of madness and disquitude whenever it pressences itself. And it is this disquitude that finally makes men stop and glance to different proofs; manifestations of the certainty of a new birth. If it is this anxiety that forms a prelude to a strangeness that will come to pass in the world, then let us pause: Saturn mutilated Uranus in his sleep and from his spilt blood there germinated a new fecundity, fructifying in nymphs on the Earth and the appearance of Venus from the sea. Indeed there was a rebirth, in the total fever of its delivery. But on close examination of the period (now that distance permits it) one must conclude that unease and great restlessness, the continual drive to investigate, to break and to search, are like a barbarism that could only have motivation in a subsequent fulfillment, and that this could only happen when it was superceded by something superior to it (i.e., its spiritual reason; the new specie.)
The various contortions, multiplied fragmentations, hybridizations and infinite deformations that occured during this period of genesis show how hasty and primevil was the development of this germ of the new collevtive spirituality— the etheric substance of that collective spiritual breath had been sapped from the ventricals of our physico-spiritual labours even as our inexghausting artistic efforts turned to moribund waste the universal drain of society ceaslessly imposed its new age wisdom of justificatory dogma over our misfortunes as our failure to connect to a 'positive belief' in the karmic good of the universe. From here I must confess that the exccersize of faith, destitude, hopefullness, self assuredness, positive belief, trust and patience was manifested in us most absolutely and that such assumptions were asinine at best. Karmic law, if such a thing can be said to exist, would have been manipulated under the aegis of a superficial and primitive power — a magesterial yet earthy power that is minuteley controlled to suite the privileged ambitions of the worldly. Thus now we can see a great anguish impressed on all the new art and culture that presents itself in its painful monstrosity. It reveals to us its supremely taciturn and dark character, in the midst of which we perceive the tremor of a living nucleus still confined and constricted in bitter disorder. We could also establish the barbarous primitivity of such artistic protendors, producers and posers in the language of cultural anthropology, for even though they are most often Western humans they are culturally naive; their inspiration emerges from the multi-cultural mass dynamism, the aesthetic vortex of colonial apologetics, from a history of being nourished on the Negro, an archaism which was borne of servitude and poverty, until the breath of the spiritual alighted on them and became a prime necessity, carrying them beyond the logic of cultural formalism.
