From the darkened pit within which our self-image has been cast by our sinister shepherds, how may a man arise truly defined in the mirror of a higher mind? We are inducted to believe, with the fervor of a negating faith, that we are the spawn of iniquity, that we are a weakling brood nourished by unearned inequity. How does one raised to such self-hate, take on the qualities “of light and running water” [0] in a world where time itself is held captive?
Andrew’s second leg of the inner tripod is discernment, that quality that preserves rather than protects us from a soul-eating system that relies upon a central pillar of delusion. That wounded, skewed, shrouded and twisted image of what was and is and SHOULD be, lacks balance and relies upon weight. The one thing that the innocent child lacks, discernment, to apply his Metis, must be acquired if one is to find an anchor outside of the field of lies, which the author names a simulation and wisely relates to medieval ritual, being such practices as modern doctrine instructs us is childish. Such implosive instruction is a form of revelation of the method. The author contents himself with a mention of the positive antique worldview rather than amplify the hand of The Deceiver.
Saint Cyprian, my favorite martyr, who forgave his executioner, even paid the weeping headsman, and was attended by many disciples that wished to savor death by the profane hand in order to attain reunion with Eternity, is invoked as one who asserted the agency of the departed. So too did Odysseus, in the Land of The Midnight Sun, in concourse with the mere doomed and a seer departed, gain discernment necessary for his quest to save his bloodline. The dead are our unseen partners, our sidelined fellow-fighters conscious of the higher battle that we forget in our earthly skirmishes.
Andrew writes cautiously, “When belief is the nutritive, decisive, ingredient, the recipe is dangerous… let belief then be attended with the highest human care.” With a reminder that we reside within “God’s mind,” the author eases into methods of cultivated discernment. This was suspected, by classical thinkers, to begin naturally among mindful men in the 35th year, that threshold of reflection, of seeing death as a portal rather than a hole, tending to dawn at the “midpoint of life,” as described by Dante. Even so, Dante’s journey had just begun into that “forest dark,” and its depths would only be navigated with the aid of a departed seer, the ghost of Virgil, that pre-Christian saint who, [1] the late ancients suspected of having prayed for the intercession of Christ in the generation before his noted appearance.
The author employs music as a method of discernment. Here this tone-deaf reader does recall that Alexander, upon his return form victories in Thrace, Scythia, Illyria and Hellas sponsored agons to Heaven and to the Muses. The later was mention by Arrian with a whisper of dread, that he, a mere mayor of an academic town, and his life work, might be in danger for mentioning this 500 years on. This hints at an ages long “game.” Alexander’s crossing to Asia, regarded as a sister to Europe not to be approached in her ample, seductive repose without a proper wedding, was conducted with numerous sacrifices to God and to the patron saints of Troy, including penance for the sins of his two ancestors, Herakles and Achilles, who warred there. Then, when Alexander faced minions of The Enemy at the Granicus, his first test in Asia, before taking the first risk, as proof to his men that God approved, his war horns called upon Heaven to witness and judge.
His were the days when a mere king might challenge the Beast System. Our world has sunken so far that no king, president or money mogul may call so brazenly on Heaven for help without all of the tentacles of the beast devouring him and his, chained in his stall of “power.” Hence, even as music in the guise of entertainment is used to usher millions into darkness and doom, the author declares that he who fights the system must attain musical acuity. As a non-musical, even anti-musical person, this reader agrees, as I have made a conscious decision to observe rather than fight the Beast. No saint or hero chaffs in this soul, only a curious shade content with asphodel.
Madness is described as another chamber in the “psychic mansion” the operator passes through in his trial. The person with more contact points with reality, with time and space, has a better chance at preservation on his road, a road increasingly obvious not to be “his.” It is my observation that the man who has not achieved independence from his mother is doomed in this, obviously why The Beast has degraded the Father and promoted the Mother. Andrew makes this allusion briefly. The memoirs of Urnst Junger and Audie Murphy, the battles of great captains such as Alexander, Hannibal, Attila, Arthur, Lee and Forest, contesting reality against the ever-growing leviathan, do demonstrate temporal mastery of mystery, which the author states as a use for discernment. Cyprian’s anchor of death, tethering the soul to a point beyond this world of dearth, recalls, in this third reading, Roland, blowing his horn into eternity from the place of his pending death, of Charlemagne being informed in totemic dream of the demise of his right arm on earth. Note that to Blow one’s “own horn,” once a signal of mutual peril to a comrade, is in our Beast Cage, regarded with utmost disdain. For my entire 63 years in this pen, my elders have declared that to “blow your own horn,” is a base and selfish sin, where once it was a high, selfless prayer. [2]
The Operator must conduct himself “beyond the weight of belief and consensus” to gain and maintain discernment. It is for our plunge into ignorance and blindness that the mortal mire of social hysteria has been the focus of Beast Culture since 1787, when that all-devouring dragon became fully self-aware. [3]
“The critical takeaway is that discernment is not binary, despite the binary actuality of moral truth.” Here, on page 24, the author politely acknowledges that most of our teachers have been duped into a lack of discernment. This alone, the need to access minds in possession of shards of the situational construct, ignorant of both its structure and inhabitants, present a portal, at once an obstacle and an access-way, depending upon the nature and handling of its ushers and guardians.
Notes
0.) Inspired by and quoted from Crowbar, Andrew Edwards
1.) Virgil and Ovid were poets held captive by Augustus, perhaps the most totally Beast-owned king of Antiquity. Ovid candidly begged for an intercession from Heaven in his Metamorphoses. The reign of Augustus would span the lives of these poets and Jesus Christ. His successor, Tiberius, was the king of the Crucifixion. Augustus, the last man standing after a generation of banker-funded civil wars, was haunted by demons in his lonely halls and probably poisoned. Heaven’s displeasure with his beastly reign was shown in A.D. 9 when his governor Varus and three legions perished in Germania.
2.) See the Song of Roland, Second Jest. The death of Roland is hastened by his swallowing his pathological pride and blowing on his horn so strongly to warn his fellows that he aggravates battle wounds, causing head wounds to gush with the musical effort. Academia, though teaches of Roland the selfish fool rather than as a just tool.
3.) This contention is not made by Andrew Edwards, and is a sinful utterance of the reviewer, based upon blasphemous deductions. For a clue, see God in the Government, and The Reason for God, by doctors of belief, whose names elude, and who serve their own declared enemy via the false polarity erected to disable individual discernment, by slavishly and witlessly weaving lies about a codex of truth.
