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[Cheiromancer]

Originally posted by Sepulchrave II on 01-17-2003


Regarding Eadric's experience:


SEEING FOR THE FIRST TIME

There is a compounded meaning within this phrase. Not only saizhan – i.e. “Insight,” but also insight into the nature of insight, and insight into that etc. The rational mind rapidly loses the ability to grasp the spiralling nature of the Real.

I-THOU

This calls into question the conventional apprehension that the object (in this case, Oronthon/Tramst) and the subject (Eadric) are, in fact, separate entities. By extension, all other dualities between the perceiver and the perceived are shown to be merely conventional, and not ultimately Real.


BEING-NONBEING-BECOMING

The three possible ontological states as understood by Urgic Mysticism: either something is, or is not or is in the process of becoming something else. No phenomenon, when viewed from the standpoint of conventional philosophy, can exist outside of this triad. Again, this is called into question by saizhan when describing the Real.


KNOWING-UNKNOWING

The nature of saizhan itself cannot be framed in conventional epistemological language, and transcends the usual categories of gnostic understanding. The duality between whether the Real is known, or whether it is not, is also shown to be false.


SEEKING-FINDING-LOSING-FINDING

The rational mind attempts unsuccessfully to reassert itself and grasp the nature of the Real. During the experience of saizhan, when the subject attempts to articulate the nature of the Real using conventional thought, the experience eludes him. Only when it is lost to the rational mind, can its nature be apprehended. The Real is slippery.


TIME-BEING ETERNITY-NONBEING NOW-BECOMING

The ontological triad (being, nonbeing, becoming) is linked with the three temporal states (conventional linear time, timelessness/eternity and the moment Now), but saizhan reveals these correspondances to be nothing more than convenient labels. The true nature of the Real is beyond these categories, and cannot be described by normal temporal language.


EVERYTHING-NOTHING

The extremes of monism (i.e., the philosophical idea that ‘all is one’), and nihilism (‘nothing is Real’) are shown to be false conceptions – saizhan reveals that the duality between them is constructed, not Real.


IDENTITY-DIFFERENCE

An important point, in which saizhan diverges from other mystical systems. Even the duality between regarding whether something is identical to something else, or different from it is shown to be vacuous.


RELATIVE-ABSOLUTE

The philosophical coup, which marks saizhan as unique (and is a demonstration of Tramst’s genius). Here, the distinction between the Real (the absolute) and the merely conventional (the relative) is shown to be false. Even this duality is addressed. Now there is nothing left for the rational mind to grasp onto.


NOTHING IS. NOTHING IS NOT. NOTHING BECOMES

The final, bold assertion framed as a threefold dialectic of negation, and reiterating the ontological questions raised before. The Real cannot be described as either existing or not existing, or as being in the process of becoming. This is the central mystical assertion of saizhan.