The Blue Circle Binding; Chronologue of the Venerable Sage Kirsus of the Hazad, Meherim Exarch, Specialist of Sang-Garsu AximForethought by Venerable Sage Kirsus
We can not escape the social fabric within which we find ourselves. This is as true for Onen as it is for me, or any of the unique threads we relive. We are all embedded within our social fabric. The material before you suffers from the same constraint, but I would like the opportunity to delineate the specific challenges facing someone in my line of work for the benefit of Onen and specifically Machus: how individual narratives are selected and edited, such as the Purple Thread The Almanac of the First Princess-Elect, Celeste of House Adriane, and composed within social narratives such as Beginnings, First Volume of the End of Civilisation, works for which I am mostly responsible. This is an honest work in progress, as it were.
We may follow the thread of an individual as it weaves itself through the tapestry of life. Each individual may run in alignment with others, or contrary to them, or work at cross-purposes. Be aware that we can no more isolate an individual thread than we can alter our history as it has happened. Nevertheless, in the retelling of our lives, a live weaving can change our perception of what has passed, and thus a new future may be knit. Correctly speaking, it is the knitting together of our future projections that forms our history. Always, it is our future orientation and projection which lays down the social fabric that is true history. As every aduherim knows, our mental appreciation of the past is a fanciful thing, as much a future thing as anything else we can imagine. It is our job as meherim, of course, to bring an accuracy to what we understand to have happened, just as single sangaxims are interpolated to form a mutual xanaxim. Or in the common tongue, threading several psychological realities approximating a coherent social Reality, as we have done with the Purple Thread and the Book of Beginnings.
With the advent of the Blue Mountain, or the Crystal Lake as it is more frequently termed since its discovery, we have been granted wide ranging access to all fixed garsu, and wide-spread access to all but the most securely locked records. The Black Thread is probably the best example of these private threads: only a precursor axim of the exhile Gradhacr is currently available to us since he has subsequently developed the techniques to secure his mindstream; as a consequence we can only follow the threads of those who find themselves on his so-called Black Pilgrimage, and before they fall under his shadow. But we face a more pressing issue than self-sealed records: the sheer quantity of mindstreams we have access to. Sifting through such a plethora of experience is overwhelming for the singular attention of mortals. We may take some succour from the arrival of Machus, soon may He manifest, and in the meantime accelerate atarax with multiple primary attention processing. We may progress in leaps and bounds over the next decade, but at the time of laying my thoughts down here and now, we are but ants crawling over the fabric of a multidimensional fabric with as many dimensions as people. What may we then do? How best may we proceed to not only record history, but to be alive to the future as it is formed? Such thoughts must give us pause.
A few notices. Firstly, fazing with concurrent experience. Our subjectivity is ever present-minded and future-orientated. Never shall we engage the past, and as already mentioned, we may only recreate our history as future clothing, ill-fitting at the best of times. Our intention is not to agree on some fixed past whether lived ten years ago or a hundred, but that we are accurate in the current fixing of our history as we proceed into the future. That is, we are clear in the concurrent mutual experiencing of garsu gazing, the knitting of live listening or its inferior form of deep reading. In all cases, and with more precision: within the bead of our pre-conscious attention. As I am fond of telling my students, our work is not based on the objects which are brought out of the mindless darkness by the shining of a lantern, but the mechanism within the lantern and yet outwith the actual burning of the wick. We may never enter within the burning of consciousness itself, but with diligent training we have revealed the mechanism of mind that gives image to the eye and sound to the ear; the navigation and genus of concept; the binding of feeling to intention and purpose; and the dynamics of intra-social being. All this, before we know it, as it were. Not as object of attention, but as it is experienced. Only in this way can the Blue Circle Binding make sense, and indeed any of the deeper states of the Threads and Books be fazed.
Secondly, the problem of metaphor. The basis of narrative and common communication amongst the masses is the illusion of movement via a message. One speaks, and relays information, to another. From A to B, so it is erronously thought. The false understanding that something is being conveyed, which lends itself to the sequence of logic from premise to conclusion, and unfortunately the endless hunt for meaning which takes up so many of our scholars in this world and all worlds. Of course, it is such a pervasive model of understanding that it does becomes true — as a social fact — and we are thus trapped in the second-order or dis-order of inter-subjective communication. In as much as it has become a social reality, the A-to-B fallacy is real. And in this modus of communication, of linear narrative, of A then B then C and so on, it is understandable that metaphor reigns. What can not be put to words easily, adopts a parallel relationship within another language set. Speaking and listening is like a toddler throwing a ball to a play partner who catches it. The lion-hearted Guard of the Pharohim. And so on. Metaphor. But metaphor is not what we do. The experience is direct, to witness presently.
These two notices highlight our primary goal as meherim: to engage directly with the concurrency of intra-social communion. Where one talker is subsumed to the importance of multiple, simultaneous listeners. It is not what is said but what is heard that is important. Or, in its archaic form of text, it is not what is written but what is read that matters. Rax is direct manipulation of mind. Concurrently. In following this garsu sangaxim volume, our mind is active. The alignment of the follower’s mind to my mind depends on proficiency of training, aptitude, confidence — at this moment, live. The experience is fixed in the garsu, unchangeable, timeless. And yet, of course, your mind is live, the rax of your experience is entirely true, accounting for the discrepencies between our temporal and cultural social fabrics. Within axim, as with fine listening or deep reading, concurrency is everything. No delay, no message being conveyed. No logic. No linear sequence arriving at a conclusion: first this object of thought, now that object of thought, and therefore a conclusive object of thought; none of that. Instead, only with our pre-conscious thought in resonance, as the lens of our lantern, so mutual journeying is enabled. At least for as long as we align intent.
Of course, this exercise is not limited to garsu and rax projection, whether axim, atarax or imit, or indeed the garsu dust of golem or ta’u. Fine listening, open-hand martial arts or the danceforms of gotan, the synchronisation of improvised music or theatre, responsive play in sport or strategy games — these experiences all contain the engagement of mind within pre-conscious limits. But nowhere is this stronger than in the wonder of garsu rax.
A lesser form of this is well known to the common conjurer, the non-meherim independents who manipulate imaginations with word, politic with thought-play, and stoke feeling with their crude charicatures and venal dramas. All imaginary, of course. All object of thought, or worse, for the light of consciousness evokes shadows from genuine objects within their field of sense to caste shadows in their own minds, and it is this shadow-play which entertains so many. And so, they react to these shadows as if they are real, when they are just figments of their own imaginations. Mistaking these apparitions as real, so they react and in their reactance is social reality. And so they argue about history, kingdoms, money, myths, injustices, and everything that comes to mind, without addressing the truth of any of it. Like dogs forever chasing their tails. A sad lot, to be sure.
As meherim, rax is pure. There is no mis-taking of mental objects. The mental object is the rax. There is no sense source to it, no shadow. Of course, we have evolved various overlaying and underlaying techniques, but this is splitting hairs: the projection of rax to enhance a sensory object, or to improve a person’s sensory matrix, is not relevant. There is no con-fusion: there is rax, and there is sensory-sourced objects. Admittedly the meherim have evolved a high fidelity service to royal houses; to service lords and ladies, princes and princesses, with fanciful treats to delight their senses, and indeed even the grand schemes of the Pharohim to build a city in the sky may be considered of the same fantastic ilk. Our deeper purpose remains central: conscious union, manifest fully in the holy union with — and of — Machus. Our awareness is but worm-like to His Consciousness which is to come.
A final note to aid us in our journey together: I am well aware of the multiplicity of worlds, that we exist in one of many, and that in this universe of worlds there is a special place of the Onen or Onus. This is not my realm of expertise, and would heartily recogmend the Tricord Volume for further eludication of this rich contextualisation of our own social fabric within a greater tapestry. I only mention this to acknowledge that I am aware of the Onen amongst us, and that our awareness and acknowledgement is all that is required at this stage.
With this being said, and in danger of belabouring what is no doubt already known, what is laid down to follow is a summary of the current state of play regarding the Empire of Urb, the Pharohim and the rising of what is now known as Orx in the west; meherim practices in its diversity and potential future course over this next critical period in human history; and some more abstruse discussion on the ancients which may or may not be related to the aforementioned Onen. I will pick out a few threads which deserve attention, and invite active fellows to pursue, address, and highlight threads and social patches of this period which may bring greater elucidation of our immanent future, people and events which may lead directly or indirectly to the acceleration or deceleration of the apotheosis of our purpose.
May those who pass this way constitute a blessing to the thought-being-action of Machus, Who may in turn bless all who pass here.