Pertinent Information for the Afrakan Kham Unity in Ameraka

by Modimoncho, Motshidi of BaTswana (Citation)

DISCLAIMER: The New Syllabus does not advocate or publish information for the sole outcome of political divisiveness among Amerakan citizens. The NS desires that all persons living under similar national conditions cooperate peacefully with their neighbor toward a better society, regardless of race. The NS also advocates for the spiritual, mental, and cultural Unity of the Afrakan in Ameraka, and the Sovereign Nationhood thereof, to be accomplished when resources meet requirement.

The following is excerpted from Chapter 60 of the book Blackroots Science (2012). Blackroots Science was written by an anonymous Initiate named Modimoncho, who holds the title of Motshidi Griot (Wisdom Historian of the type “One Who Dwells With The Ancestors”) of the Clan of Bakhatla, Tribe of BaTswana. An author bio from the Book’s ISBN website reads:

The Cultural Philosophy of the Afrakan in Ameraka

Article 6
Cultural Empowerment using Science, Technology, Engineering and Mathematics

Section 1: Cultural Memory of STEM Excellence Spurs Nation-building Among Afrakans

The concept of western Modern Science is a rhetorical fallacy. It is a methodology that produces results, not because it “discovers” them by some genius of its own, but because it is being mapped upon an already eternally-existing blueprint, or system. That system was scientifically studied, developed, and designed by our ancestors in antiquity (at least 200,000 years ago in southern-central Afraka), written beginning at the unification of Upper and Lower Kmt, and taught to the Greeks in the Temples and to the Semites in Canaan between 330BC-380AD when the Romans declared Christianity the sole official religion of the Empire, thereby outlawing the Kemetic Schools and sending the Temples into foreclosure and destruction.

The so-called scientist/philosopher Aristotle, who supposedly redacted the classical theory of “physis,” was a bandit in the raids of Alexander the Macedonian upon the Kmtic city of Re-qdt in 333AD; Aristotle claimed the Library of “Alexandria” for his School—including all of the books contained therein, which had already been written by African scientists—and proceeded to “find” and “discover” the roots of western natural science, i.e., physics.

Arabs, proceeding from this work during the dark ages of Europe, kept his “scientific method” alive until the translation of Greek works (plagiarisms of African works) in the West which led to the Italian Renaissance and the revival of learning in Europe. Thence you have the “development” of theories advanced by Leonardo Da Vinci and Johannes Kepler on the weights and measures of the planetary motions. From thence Issac Newton, “discovers” the principle of gravity (without which the concept of orbitals could not even have been postulated) ….

I will not go into a detailed account of scientific developments over these 2000 years (much research has already been conducted; see George G.M. James, J.A. West, Dr. Diop, and others); yet let it be plainly shown how the developments of western science proceed directly from exposure to Kmtic scientific knowledge gleamed by Afrakans in antiquity. Finally, to conclude this brief history, Napoleon Bonaparte entered by port of Alexandria into Ottoman Egypt and Syria with 167 scientists and scholars in 1798. They were shortly succeeded by the English in 1801. During these campaigns, an entire civilization’s scientific history and culture was unearthed and carted away to European laboratories and museums. The French occupation of Kmt in 1799, during which their express objective was to “enter the race to industrialize,” is the direct cause of the first and second Industrial Revolutions and the development of electromagnetic, general relativity, and quantum theory.

Yet what do we do presently with this information? It is one thing to know that the people who have been masquerading all this time as the arbiters of civilization have been blatantly lying, but what kind of reparative steps are we going to take as a nation to correct this wrong?

The simple and plain answer is that we are going to learn, study, research, develop, and apply the sciences and technologies which our ancestors used to construct their civilizations. How are we going to discover their true sciences, you may be wondering. Well—it is literally written on the walls!

We must shed the biases which academia has sewn in our paradigms regarding the advancement of ancient civilization. You cannot empirically call a people who habitually constructed 40-story buildings in geometrical, astrological, and geodesic alignment using 15-ton stones as “naive,” “misguided,” or “superstitious.” Likewise, an investigation of mdu-ntr scriptures will reveal that the function of these symbols are as much related to the International System of Units in electrical-engineering notation as to a simple alphabet. The effectiveness of this notation system, however, is that the signs are legible on both systemic levels depending on the adeptness of the reader. What we must all learn is how to read the mdu-ntr as a blueprint to for real, applicable scientific function.

The most evident and abundant scientific subject matter recoded in the mdu-ntr is electromagnetism. This is reasonable considering that in the Cosmology, matter comes into being first as magnetic energy which then generates and conducts electrical energy into a physical capacitor, from which transmissions of energy or information are stored in batteries or conducted through bodies. Electromagnetism also proves to be the most important science both when dealing with practical power generation (as for a house or city) and spiritual transmission (as from body to body). Therefore, electromagnetism, both as it is known in Modern Science and in Ancestral Antiquity, is the fractal root science for understanding quantum mechanics (sub-atomic), organic chemistry (atomic and crystalline), biology (molecular and compound), physics (material), astronomy (solar-systemic), and cosmology (universal-systemic). All of these frameworks describe the operation of the same system in difference scales. The function of their components and the ratio of their weights and measures within and across to one another is the same. Therefore we will investigate the symbolism and implications of electromagnetic scientific notation in mdu-ntr theory.

Section 2: Hand-held Oscillator to Become Widespread in Post-Western Society
Afrakan Tech-knowledgy to Reproduce Ankh-brand electromagnetic oscillation device

All melanin-rich people should be acclimated to the use of a handheld oscillation device called an Ankh. It will be the iPhone of the future. This device will enable the user to align and attune the frequency of their body’s magnetic field to the magnetic field of the solar-earth-system. It will do this by harnessing and transmitting radiant waveforms from the atmosphere through the body of the user. Because it operates on waves, the Ankh will also be able to receive and transmit radio waves carrying audio and visual information into the senses of the user. It will also be able to receive and store lightwaves for ambient illumination. Another name for this device may be the “Light Scepter.” In short, the Ankh is a device that registers and transforms waveform transmissions of energy or information for application using an oscillator.

The oscillator in the loop of the Ankh device will be able to harness, receive, produce, and transmit an oscillating sine- or square-wave of electricity or other waveform signal using an electric circuit located in the shaft. These oscillators will convert direct current (DC) from an ambient power supply to an alternating current (AC) signal. In the mdu-ntr scriptures, the Ankh symbols are always used to mean vitality or life, and are shown being given by the Aten capacitor Sun disk to the Neteru or from Neter to Human or Neter. This signifies that the oscillation principles which animate the Ankh are the very secrets of life itself. The sine-wave is signified by the Wedjat serpent. Thus human life may be empowered and amplified by harnessing the free-energy-generating oscillatory function of the Ankh device.

The Ankh shall be constructed using a two-way circuit made of magnetic lodestones or conductive metal. This circuit shall be housed inside of an insulatory material which will serve as a handle. The circuit will emerge from the top of the handle with the positive and negative terminals extending away from each other at 180-degrees and terminating at a crystal or metal terminal; this will form the crossbar of the Ankh. The shaft is composed of the two-way circuit medium enclosed by insulation and the crossbar is composed of the two exposed terminals of the circuit, attached to an amplification element. The circuit terminals may or may not be directly attached to the Ankh “womb” or loop. This circular loop shall be the main oscillatory component of the device. The loop may be coiled or solid metal, although a coil will be more sensitive to vibrations and will amplify the frequency. When held by the handle, the Ankh will receive ambient transmission of electromagnetic waveforms through the loop which will resonate at the given frequency, transmit the current into the positive terminal, through the handle, the user, and out the negative terminal, and back into the loop to continue the cycle. This will produce a steady current of energy which will empower and stabilize the user’s mental and physical health. The Ankh may also be placed upon a power source like one’s home Djed pillar with its circuit (extending from its base) attached to the terminal of the battery pile in order to conduct a current into the Ankh which will produce light in the loop. Different constructions of Ankhs may be designed specifically for light, radio transmission, alignment, etc.

Section 3: Melanin a Natural Semiconductor of Electrical Impulse

Lead (II) oxide, or Galena stone, is a crystal which, to my understanding, is the best and most efficient structural crystallization of the light spectrum. I have also heard of certain forms of carbon having this property. I understand that this Pb mineral occurs in the ionosphere and is one of the ways in which ionic activity is registered and stabilized on a molecular basis. I intuit that when ionization of the air in the ionosphere reaches a certain threshold of charge, the physical register of that charge may become “dense” and fall to earth along an ambient current. I intuit that this medium is lead or carbon, and is accumulated in the earth’s strata over time as galena, coal, carbon, etc. This mineral, whatever it is, is black in color, because black is the only color that can register the entire light spectrum which is being transmitted from the sun into the ionosphere. Therefore black substance, or the ionic dust of space (called by the ancients Ka), becomes lodged in the earth and makes its soil black. This same mineral also accumulates as a granule in the epidermal layer and inner organs of indigenous human beings, who are made from the earth. Therefore what is presently called the melanin granule is in fact the sediment of ionic dust which has fallen from “heaven,” and which carries the information of pure light which is transmitted by “God” (the Forces of Nature [Neteru]) into bodies. Because the granules are made by the ionization of elements in the upper atmosphere, they are directly produced by the radiation emitted by the sun and they therefore operate as semiconductors of the sun’s electromagnetic energy. As a semiconductor, this ionic dust operates as a crystalline medium through which electromagnetic energy can travel. It is this substance which the Mer pyramids will be manipulating when they acquire electrical charge from ambient space. It is this sediment of black space which lines the skin of all indigenous human beings.

The indigenous human being is effectively a semiconductor of lightwave energy. This true, original human being is a black crystal which can conduct the electromagnetic transmissions from the sun to the earth and back again, like an antennae. The substance within the true human being which allows them to do this is the black ionic substance which lines their skin and is deposited in their organs. This black substance receives information about the operation of living from the capacitor of all life in the solar system: the sun. Therefore, the true human is as much a part of their own power-transmission system as a circuit or a battery. It is for this reason that the oscillating Ankh device will align the true human user with the frequency of the earth and cosmos: because the oscillation-loop will receive the frequency being transmitted through the atmosphere, and the user, holding the loop by its handle, will conduct this frequency in their body along the conductor of their skin and organs. The frequency will register in the body and align all the melanin granules in the same direction as it is being transmitted through the organs. This will enable the human being to transmit the ambient signals directly though their body and into their minds, even without the amplification assistance of the oscillator. Yet the Ankh device will always be useful as a method for harnessing and amplifying any waveform transmission of energy. Even independently of the physio-spiritual human implications, it will at the very least prove effective as a mobile wireless light, battery, telephone, radio, radar, or fulfill any current electrical function.

Section 4: The Magneto-Electric Reactor (MER) Tower and ATEN Capacitor

(Please feel free to omit if you have no interest or background in STEM fields. The Author himself has no formal training in STEM fields, but a great interest in the intellectual relationship between traditional African cosmology and physical/energetic reality. This sub-section is an attempt to harmonize modern applied science and electrical engineering to the historical presence of ontological natural philosophy in Kmt, and the possible applications of their infrastructure. The Author strongly welcomes formal scientific criticism of these propositions. If the scientist finds that these explanations of possible Kmtic Power Systems are unfounded, false, or physically impossible, let them engage alternative hypotheses toward the realization of these functions before immediately writing off the entire science as mysticism. Simply because our modern scientific understanding may not allow the functional reality of these theories does not mean that they are in fact unreasonable or unrealizable; perhaps we need simply improve our understanding. Either way, let this paper be a playground for the critical and scientific mind.)

The following proposal uses (1) the visual systemization of mdu-ntr glyphs found in papyrus, relief, and inscription, and (2) the construction and alignment of Kmtic structures and edifices to make interpretations about electromagnetic engineering systems which may have been employed in antiquity for the purposes of clean, reusable energy for all people, and the true health and functionality of the electromagnetic fields of people, places, and relationships. Our hypothesis is that civilizations of antiquity harnessed free energy from the ambient atmosphere of the earth and employed it to empower their populations. The simplest, most abundant, and most easily accessible form of energy is an electron in motion, called electricity. This section will explore how it may be possible to harness energy from the electrons which are moving in the molecules in the air around us all the time.

The closest that western science has come to effectively applying the Kmtic Electrical Theory to their devices is in the work of Nikola Tesla. I must study more on the mechanical designs of this engineer, but from what I understand, he was able to intuit a wireless free-energy transmission system from the structure and material of Kmtic edifices. I do not have any proof of Tesla’s direct knowledge of Kmtic science, but he is quoted as saying that there is a universal source of all knowledge, and that he had not yet penetrated into it, but that he knew it existed. Whether he did, or did not, know the exact secrets of the ancients firsthand, it appears that he was attuned to the very frequency from which they received their knowledge of mechanics. Therefore, he was able to construct an electrical magnifying tower called Wardencylffe whose construction and function was identical to that of the pyramid complex at Giza.

From my understanding, the pyramids (or, meru plural of mer) have numerous functions. These functions may be classified as either Structural or Energetic, otherwise called physical and spiritual functions. An example of a structural function would be to represent true, constant Measures in its dimensions; for instance: the height of the great pyramid was originally 149.4 meters while the distance between the earth and the sun is 149.4 million kilometers, the area of its square base divided by his height is 3.14 while that same measurement is equivalent to the area of a circle divided by its diameter. Another structural function is that the Mer Menkaure, Mer Khafre, and Mer Khufu are all precisely aligned with the Constellation of Orion. This may have also influenced another of the building’s structural functions, which was to preserve the life of, or revive, the dead or dying and also to transmit their consciousness, upon physical death, to Sirius B.

An example of the energetic function of the Mer, and that which we will be focusing upon in this Plan, is its power to transmit electric current from the peak to the base and from the base to the peak. With a gold (or otherwise metallic) capstone (or benben) the Mer can harness free-energy from the ambient atmosphere in the form of electrons attracted out of their ionized molecules toward the charged metal. These electrons may be obtained from the local atmosphere, or from the ionosphere which lies far above the surface of the earth but which contains the highest electron-density of any atmospheric layer.

Tesla understood that there is a tremendous amount of radiation that is transmitted from the sun to the earth’s atmosphere, which forms ions in the atmosphere, is gathered in the ionosphere (which is the outer limit of the earth’s magnetic gravitational field), and is transmitted to the surface of the earth by natural air currents much like underwater currents. There is more than enough energy in the ionosphere to power all of the world’s electrical devices forever, thereby eliminating the “need” to burn fossil fuels or otherwise incur disproportionate waste-to-use of natural resources. This “free-energy” was the key to the Ancients’ use of electricity, and is the key to the modern world’s freedom from dirty energy. (See also Wind, Solar, and “Zero-Point” energies as methods of harnessing atmospheric/weather conditions for power.)

Therefore electricity is a state of matter as obtainable and controllable as water—if one knows the source of it and in which direction it is moving. Therefore, just as below the pyramids water was channeled and controlled as by an aquifer through a system, so above the pyramid waveform electricity is channeled and controlled by an adjustable magnetic field. As such, it can transmit low-weight waveforms of any frequency, from electrons to radio to telephone. Hence why waveform signals codifying vocal and visual communications may be transmitted from one remote tower to another in our modern day; the frequency of the tower’s receivers are aligned to one another and a current is sent between them upon which the waveform-information is carried. Tesla’s Wardenclyffe was a Mer, or modern pyramid made of steel instead of limestone. It was a magnifying transmitter tower that could accumulate charge from the static electricity of the atmosphere and transmit that electricity, as well as any wireless internet-type communication, across the earth in this manner.

The Tower, or Mer, will have its capstone or peak in the ionized air which, by way of its movement, will act as a conductor of electromagnetic waveform signals. The dense air below may act as an insulator, while the earth below that may act as another conductor. These Mer-towers may be placed in strategic locations upon the earth to create a vector equilibrium in which the power being transmitted through the system might stabilize itself in a crystalline form across the earth, neither diminishing nor exceeding.

We must study the nature of the Aten disk, or Sun, as a “power generator” for the earth, or, more accurately, as a capacitor used for storing electrical energy within the electromagnetic field of the solar system. It seems to my understanding that there is no power generator in the universe, since the amount of energy therein is controlled and fixed, differing only by ratio across contiguous magnetic fields. Therefore, it seem reasonable that power generation is only an appearance that results from activating or releasing power from another source in which the power was either inert or being temporarily stored (as in coal). The power needed to release the target-energy-store is disproportional to the amount of energy ultimately being used from the store as a result of the reaction; therefore using fuel for power results in so much waste and pollution. An infinitely better approach would be to access energy which is already in a usable and transmittable form: ions/electrons. Since the Industrial Revolution we have been going underground for our fuel: oil, gas, and coal; we have foolishly been using solid substances in which energy is imprisoned (in a prism or crystalline structure). The Ancients, by way of their infallible scientific method, always used the most energetically efficient methodology to accomplish any task, or reaction; therefore, they intuitively understood the profit in accessing ready-to-use electricity directly from the atmosphere rather than using chemical batteries from the substrata to unlock their potential.

The Sun, then, is merely a capacitor which acts as a register of the total amount of electromagnetic energy running though the field-system. The size of the sun is always proportional to the size of its solar system based on a factor of current-density to field-area. It is like the size of a nucleus being proportional to the size of an electron cloud because the number of protons posits the number of electrons and vice versa. The earth is an electron to the nucleus of the sun. Just as the electromagnetic force (which bends the negative outer field of the atom into the positive center) sends the electron “information” relative to its position around the nucleus which tells it in which direction to orbit, so the gravitational force (which bends the “negative” field of the earth’s motion into the positive field of the sun) sends the earth waveform information signals relative to its position around the Sun which tell it in which direction to orbit, along which numerous other bits of information regarding generation, life, and weather patters. The Sun sends the earth information through the forces of attraction which bind them together in orbit. This information is sent as waveform transmissions and is registered in the charging of particles in the ionosphere. The natural currents operating between the charged earth and the charged atmosphere conduct the ionic information from the atmosphere into the bodies upon the surface of the earth. The Mer-tower amplifies the charge on the surface of the earth using a triangular construction and some type of metal so that it can increase the difference in potential between itself and the electrical source which it wants to access, causing the source to discharge its electrons into the metal to be conducted into a capacitor. This will enable the Mer system to efficiently receive ambient transmissions from the ionosphere through its capstone, conduct it into a store of energy at its base, and release it back up to its capstone where it will either send the information to another Mer-tower, to the ionosphere, or to another star system like Sirius B (if the transmitter and receiver are aligned and sufficiently empowered).

According to my understanding, the Mer can not only receive, harness, and transform transmission from ionic currents but also from the waveform sun rays (photons). That is to say that the Mer-tower may function as a solar power plant as well as a radio tower. The surface faces of the sides may be coated with solar panels, or some other light-registering cell. Further structural functions that had energetic implications: (1) the pyramids were coated with limestone (which acted as an insulator to keep energy inside) (2) granite lined the shafts, causing ionization of the air (conduction of electric charge) (3). due to aquifers (water channels underground) below the pyramids, electricity was transmitted by way of additional channels to the pyramids from the moving water.

A Note: modern scientists and engineers often “debunk” these theories of power generation in antiquity. We as students are not to give upon on our research in light of this disbelief, but to strive further toward the proof that this system can operate. Because—clearly—is has done so.

Nur Ankh Amen writes in The African Origin of Electromagnetism how the “shrine” is a scriptural symbol for a capacitor which, coated in gold, carried an electrical charge which was hot to the touch: hence you have biblical accounts of “the wrath of God” being “kindled” against those who touched the shrine without proper ritual (discharging procedure). In order to properly discharge a shrine, the engineer needs a ground-switch or Was scepter; the Set-head of the Was lies against the shrine and the hooked loop grounds the charge of the shrine to some circuit. Such a shrine shall be placed at the base of our Mer-tower, where our acquired energy will be stored. This will be the primary storage unit of electrical energy in the complex. I must study more about the layout of a power plant, but it seems to me that we then need what the ancients call Djed pillars. Djeds are electrochemical batteries which carry a given charge of power. They are made by alternating sheets of different types of metal between acid-soaked paper or medium so as to create a mineral-acid pile. Some of these may be constructed very large, like great pillars, and connected to the capacitor along an avenue. There may also be home-sized Djed piles and portable Djed staffs designed for people to store and carry power back and forth from their home to the Plant.

THE SIX

by Antarah Crawley

Ma’at rides on Ptah out of the mouth of Djehuti
Ptah spreads the verbs and scatters them into words
The curds of germination become the monads of formation
the lipika inscribed upon the astral plane
The monads in pleroma become manifest in atoms
Fohat scatters the atoms throughout the body of the mother
Evenly at first and then in clusters
He spins the smokestreams into whirlpools and sets them into motion
Fohat enflames the bellies of the worldpools
Six worldpools cool and the seventh becomes the son
He sucks the fire from the brothers and
mother sends them spinnin round him
She locks him at the center of the system
of the six worlds lest they spin off into space
& have no son to look upon them
& sow mercy in their soil
I’m sorry says the son
Here’s the light I took from you
I look it back upon you
And the son forgives the worlds with the aid of mothers justice
And the six run round and round their brother son and sing his praise
And harmony rings in the celestial strings

The seventh son becomes enraged & scours at the heart of six
So long has he fed on mothers sweat, refuse, Rejected one
The son will pull the other brothers into him
Consume them and render them elements enflamed inside him
In the chaos of the belly of the mother son
And the belly breaks the bonds
which tether worlds in the cosmic fabric
and the mother bends into the black hole son
He condenses all of mothers love into the one inside him
His horizon becomes her infinitude
And the son becomes the mother
Belly full of children
Sitting in the nothing of no place.

5TH AVENUE, MANHATTAN

Excepted from Rustles in Dry Leaves by Antarah Crawley c. 2014

there is no shortage of muses in the city.
you cannot keep at bay the surge they swell inside you or the mast they keep at sail.
ornamented monoliths’ countless stories have seen countless stories; awning-covered thresholds yawn with gapéd mouths, several centuries’ stony sleep.
the city’s first casualties are soles, while, underneath, your balls grow calloused.
hardest part of anywhere is getting there.
crowd into downtown-bound train lines,
sides of urban highway have been socially prescribed.
holes may burrow deep into the concrete & the soil & cysts of steel may sprout like tumors,
extend unto the ends, &
we are all but cells in capillaries, anemones at sea;
& the bloodways run both ways up to the crown and down beneath the feet; & you may wonder while you wander effortlessly in the street.
she of glass eyes urges one to find…
the city is hollowed,
hollow inside.
vagrant dreams have dissolved in the steam which ascends from subway grates that have warmed the nameless;
those who’ve dreamed have fallen, while steam serves but as warmth, & may in the winter frost soar higher &
it’s only the wind that
rustles in dry leaves.
do downtrodden doves living over cosmo-poverty
lament their cement-speckled wings?
i am pigeon seeking crumbs cast by bag ladies under canopies in parks.

“Out of the Dark Emerging…”: Encountering Alterity, or, The Inevitable Divergence of Colliding Phenomena

At the moment that we encounter alterity, each diverts the “other” from their path, and their material body is altered in such a way that, as Derick Attridge puts forward in The Singularity of Literature, when one encounters the other one encounters “not the other as such … but the remolding of the self that brings the other into being as, necessarily, no longer entirely other (23).” This idea of the other being at once separate from the writing entity and, upon convergence with said entity, becoming an inherent part of them, opens up the phenomenon I wish to evaluate here. The writing entity may refer to either the writer who manifests the other upon the page as they are writing/after they have written, or the location where the writing had occurred, which then becomes other when it enters the world and comes into contact with the entity involved in reading the other, making both entities an other to each other. We will dwell more heavily in the former example: the process of manifesting the immaterial other in the material world via textual phenomenon. This model of writing implies the influence of the Yet-Unmanifest which is the root of all literary textual phenomena and the dictator of the rule for encountering all such phenomena; the writing of every unique text brings into creation the essence of the Yet-Unmanifest via the particular and inventive formation of that essence into the solidity of form. Though we know that from the Absolute Unmanifest was longtime past begotten the Practically Infinite Plane of Manifested and To-Be-Manifested Phenomena, thereby displacing the Yet-Unmanifest phenom of creative writing to a secondary pool of conceptual sources derived from experience and reading (and also the unprovable influence of Human Intuition into the Absolute), we assert that the Yet-Unmanifest text of writing via the writing agent comes, by way of a complicated metaphysical transition from Absolute-to-Conditioned being, from that Absolute realm from which all writing is begotten in common. The invention and creation of the writing agent warrants their body’s “ownership” of the resulting textual formation, but, again, only in body—in sentence structure, tone, meter, and vocabulary: the things that make up literature as a phenomenon separate from continuous human reality, and that which gives to each individual authored piece of literary text their “authoredness.”

“What exactly am I doing as my fingers press the keys and my eyes scan the screen?” asks Attridge (17). This sentence is the form that the writer has chosen to embody an Absolute, universal quandary which is: what constitutes the act of writing? Any person can conceive of this question—and even write it down—but the fact that the sentence containing the conceit has been placed in quotation marks and attributed to a page in a text authored by Attridge proves that authorship is conditioned by form, not content; and that the activity of writing may be organized pyramidally—as a hierarchy: proceeding from the formation of sentences by a writing agent (briefly described in the Attridge quote) there is the level at which the public experiences the writing, when the text is channeled into human expression from one to another, or as expression produced in the reader in response to the text; preceding the formation of the sentences by the writer there is the world of creation in which the ideas channeled from the yet higher plane of Unmanifest ideas begin to find their form (they take shape) in the mind of the writer. Thus the hierarchy of the activity of writing descends as follows: (0) The inaccessible Absolute Unmanifest from which the entirety of human ideas has already been borne into the reality of human accessibility in (1) the world of Origination where the infinitude of human ideas floats ethereal, ready to be plucked by one archangel of authorship (or, a muse) and worked into a general unique and literary shape in (2) the world of Creation, in which the crudely shaped essence of the content is further worked into a form which manifests in (3) the world of Formation, and is then conveyed via the form of the text as “created” by the author to the masses in (4) the world of Expression.

The (0) plane of the Absolute Unmanifest cannot be comprehended by human minds, and so it would be foolish to do anything but praise it, for it is no thing, nothing, hollowed, hollow, whole, and holy. The (1) plane of the Yet-Unmanifest Origination of All Thing does not attain the divine heights of Absolute noumena, but it is nevertheless in its infinitude so inconceivable by the human mind that it may as well lie in the realm of the unattainable. The present analysis of writing must therefor focus on the (2) world of Creation as the first performance of the writing activity we may scrutinize.

Creation is unique because, as Attridge acknowledges, “there are times when … I am not putting into words a conceptual structure I have already planned, not tinkering with an existing text to make it more accurately express what I want it to say, not working out a problem according to a preexisting set of rules (17).” This is to say that when the writing persona is not dealing with phenomena that has already entered the world of Expression (or, refashioning the already formed), but siphoning from a Yet-Unmanifest plane the germs of a new form, then they are creating. “I seem to be composing new sentences out of nothing [italics mine],” he says, acknowledging the holy No Thing which is the womb of human creation and expression, that body from which all our bodies and all our ideas have sprung. Going on, he says, “from time to time the nebulous outlines take shape …” noting the way that the diffuse of the essence of human ideas are formed, or shaped, somewhat crudely, from the ethereal, non-physical melange of material Origination (or, as he calls it, “the largely inchoate swirl of half-formulated thoughts and faint intimations” [which is how the world of Origination appears to the human psyche]) (and he enforces, as well, the cosmic allegory, emphasizing the way that the diffuse of the nebula collapses, after enough mass [content] and gravity [unity] have been applied, into a star: a more condensed unit of literary “light”) (17). In this process he find himself always losing his thread, deleting, and going back over his process of writing to say “what needs to be said,” or, he corrects himself, what “demands to be said (17, italics his).” Here he admits that he is but compelled by the Absolute Being of the Womb to write out (use his body as a vessel for manifesting) her essence (universal ideals) in a new unique form (the product of the text). “Motivated by some obscure drive, I sense that I am pushing at the limits of what I have hitherto been able to think,” he finishes his paragraph, and in this conclusion we see that he has risen up the hierarchy of the literary phenomenon, having moved beyond the mere regurgitation of preformed or reacted phenomena, past the making of sentences, past the idea of what it is he is writing, past any concrete conception what he wants to convey, and has hit the ceiling of the Yet-Unmanifest, the limit of his manifested thought, beyond which remains hitherto unthought. Attridge is not writing criticism in this paragraph. For one, he is writing a personal-philosophic reflection and, secondly, it is a spiritual speculation above all else.

Attridge acknowledges shortly after the above discussion that “what I am trying to shed light on is not at bottom a matter of psychology, consciousness, or subjective experience, but of structural relations (18).” Oh, oh, oh. What Attridge describes as an “attempt at introspection” is not merely so: it is in fact the literature he wishes to critique, and now, unfortunately, he moves into a more disciplined criticism wherein he remains in the world of Expression—the lowest realm in the hierarchy—wherein he responds to the previously thought instead of the exciting world of the hitherto unthought. But, then again, one cannot be employed by an academic institution and expect to maintain a salary writing about that which cannot be proven by the populous; the Esteemed Critic must guard his essentially spiritual and personal quandaries in the veils of discipline, and support himself upon a foundation of tradition and rigor, lest the work of literary theory be confused with that of psychology or theosophy—how horrific—so different they are! So sad, as well. I wish that we could remain in the realm closer to the Unmanifest, as that is where I am from, that is where my heart is, and all the implication we see here on earth, in the Kingdom, have their roots above, in the ethereal Unmanifest noumenal nebula of all descendant phenomena.

The Phenomenal Textual Encounter, or, The Body Dramatically Contorts the Curvature Of SpaceTime

In my authorship I am neither creator nor authority but merely an agent—of what then? Two things: language (as a human construction) and construction (as natural [original], nonlinguisitic phenomenon); (between them lies a gulf of meaning, strung over by a rickety bridge, but we cannot dwell here). The latter precedes the former in form and being but may not be conveyed without it; the former results from the need to convey the latter but in its own form reformulates the implications of the original phenomenon. The text which lies here, resulting from my formation of its form borne uniquely from my interior into our exterior, possesses an “authoredness” unique to my body and mind. Why? Is it merely, as Derick Attridge calls it, “the product of a mental event … whereby the processes of linguistic meaning are conveyed”? If the constructions are not original (their referents are preexisting, natural), then how did they get into me originally, only to be borne out as descendant, and to what extent is my reformulation of the ideas belonging to my body or of the world? Attridge would conceit that it is on the part of my “invention” that the original constructions have been borne through me into their new literary manifestation. What have I done to be called an “inventor” of text? The answer, Attridge concedes, has more to do on the part of the reader than myself, the “authoring” persona: “The experience of the literary text … arises not from the content of the invention, the series of arguments or proposed concepts it puts forward, but from the reader’s performance of it.” And so I have begotten a reconstruction of original otherness (phenomenality) which is then rendered somewhat benign inside me and leaves my body in a body of its own and enters my potential readers’ (your) body as other, and what do you do then? You are just an earlier me, experiencing these original phenomena anew, renewed, although set apart—singular—in their new inventive forms. My invention, my creativity, is now a part of the original. I am “a writing” and I am always “a writing” in my text to the reader since the encounter of my insides and your outsides in the text-space continues to be experienced as a singular event by every eventual reader. Yet wherefrom do I, the writing, encounter the phenomena and the language I have fit to it? The answer is that I have read them, that is to say, experienced them. In writing, an authoring merely siphons from the internal understanding of worldly referentiality back into the exterior; yet, from that new emergence, a text now born with a body of its own to meet (possibly) with my body’s mind (as many have done), how is that exterior phenomenon encountered and experienced in my own body. How is phenomena in general passed from external body to internal body—and if it means something, tickles a fancy, whose fault is it? We may do well to assume the autonomy of the literary event, that a text with no agency perchance encounters our body as a conductor which catalyzes it into reacting in a way that dissolves the text from a solid external to a permeable substance which may then be allowed to pass across the divide of our interior consciousness. The order of the words on the page is the event in which we are participating, the substance we are bringing into our bodies. So a statement like “the otherness and singularity [of literature] arises from the encounter with the words themselves, their sequence, their suggestiveness, their interrelations, their sounds and rhythms,” may be said to bestow upon the literary object unique in its originality and invention the quality (form) of any natural phenomenon we may encounter.

We cannot be sure of most things. How have the elements been brought out their dark origin to mingle in the ways they do now? Some of the disciplined nature would assume that some agent to be worshiped had their hand in the composition of our world. Empirically, we cannot account for this, and so like the New Critics, indignant of the conceit of intention, we turn to the “real stuff” of our world—our word. Literature, in lieu of the intentions of an Author to produce such a product, and not ultimately reliant on the fact of its existence to be experienced and thus propagated in the mind of humanity to reach the esteems implied by the term, must be the result of happenstance encounter between outside and inside, text and mind, as like fire and water so met will simmer, and only incidentally intentional, whoever responsible having set the quarks in motion some indefinite and therefore irrelevant years back; and it is clear that the majority of intentional attempts to create literature have begotten forgotten works of which, should they constitute a loss, the world remains ambivalent.

Two bodies, remote from one another, may be composed over time and set in motion, regardless whodunit, and with Time and his concubine, Inevitability, they collide in “a temporal event,” to again quote Attridge. In the meeting of these phenomena, the reader and the text, both inert, the reaction of literature sparks a heat and light and an alteration of elements and states of matter; the agency of the human conductor felicitates the transfer of energy from the text to the interior consciousness via the same paths taken by sensory experience and knowledge. The reader acts as catalyst in a reaction whose end result will be the transfer of non-material information from one spatial and temporal region (the writing of the text) to another. These regions, while too complex to thoroughly evaluate here, represent relationships between infinitely expanding space and infinitely condensing space—that is—space that goes on around and beyond us and space that contracts and gets denser within us. It is my theory that while the area of the universe continues to expand into the unknown border-regions of space, one may always define a boundary within which space acts equal to the rate and opposite the direction of change occurring outside the boundary, which we may call the event horizon—to say that there is as much linear movement occurring within the body contained by this event horizon as there is occurring outside of it in the exterior expansion of space; while space contains infinite such bodies, these bodies also contain the inverted yet equally vast frontier of interior space. Like outer space, this inner space contains matter and energy. Of matter, the bodies break down into smaller units which, spatially, become denser and more uniform, from liver to tissue to protein to cell to nucleus to atom to neutron to quark to … Of energies, the bodies condense and become pure aesthetic designation, from gas to nebula to star to sky-light to the star-gazer to astronomy to sublime … and the ultimate uncommunicable sensation which absorbs the sensory information and releases it anew from the depths of the body’s interiority (soul?) is the mirror of the deep expanse of space which troubles and awes us with equal power.

When the event horizon of a particular body is conscious of its boundary due to capabilities of memory and self-awareness, then such a body may actively (as opposed to simply passively, as the leaf passively experiences the ozone) transmit sensory information across the divide. This type of encounter may be called learning, or scholarship, the endeavor to apprehend sensory information. Bodies receive information in passing all the time, but the phenomena of the Outer World are just as ready to be taken in with intent. The Outer World is infinite in its phenomanifestation, or the complete probability set of combinations of elements which beget the whole of the world’s experiences. But the whole of this set is unlikely to be encountered by another body; much phenomena remains inert in the vacuum of space and thus fails to be channeled into the interiority of other compartmentalized bodies. In this way, they remain unread, and largely inaccessible. The phenomena of the Outer World exist insofar as and up until the point that in order to persist beyond the reaches of their form, or body (i.e., in order to maintain causal kinetic motion), they must be channeled across a divide implied in the event horizon of another body, after which their journey from Outer Space unto the local singularity of their experiential trajectory may continue inwardly and in a contained manner with equal rate and longevity into the “center” of the body (“center,” in that the phenomena become abstracted, decompressed, and congealed at a dense center of unique informational gravity); phenomena are born out of the Body of Space and Time and into one of the many bodies of perceivers, each of which processes the information differently and depending on the contents of their interiorities. The active or passive transmission of sensory information across the event horizon may, for our purposes, be called “reading.”

The event horizon of a human being is technically uncertain. We know the limit at which the Outer World begins to affect our physical sensory experience of it, but the limits of Outer effects upon Internal emotional sensory experiences cannot be determined. The network of sensory nerves extends unto the layer of human skin, and so we will define that area as the body of any given human. This may also constitute the event horizon of physical phenomena, but for psychological, emotional, and spiritual phenomena we can either confine the horizon to the brain itself or to all that is directly in contact with the brain, what the eyes perceive at any given time, what the ears hear, etc.; in this way the event horizon of a human being may in actuality be a certain circumference of Outer Space surrounding the physical body. It may also be the collective Interiorities of Humanity, or at least the surrounding population of sentient beings, if we are to consider empathy as a sense. In any case, for our purposes here, the event horizon of human being is the Outer Space matter and energy being directly experienced by the body of the human at any time. What one experiences informs ones context in the world and in the relationship between phenomenations of sensory information.

Sensory information may be conveyed through methods other than experience, such as representations of sensory experience. When a representation of a sensory experience is accurate or particularly poignant, then it will incite a unique feeling as it passes the event horizon of a human being; we may call this event a recognition: the body recognizes the representation as referential of some “true” experience or “true” phenomenon or that such a phenomenon could likely occur or be true. Herein the event of literature becomes apparent: when the Inner Space of the body receives from the Outer Space a sensory experience which incites in the body a unique feeling of “understanding,” i.e., the apprehension of some truth as a performance of truthfulness, a recognition of reference, or the potential thereof. When one apprehends sensory information in the form of text then one may be said to be “reading,” but when the information causes a reaction in the body whereby pleasure or the uncanny or the sublime or any other designation of aesthetic, abstracted sensation is experienced because of a “truthful” or “significant” encounter, then one may be said to be “reading literature.”

Texts, when they come into contact with a reader, become a plane surrounding the event horizon of the body; the text, in reading, becomes experience, the Immediate Outer World. Of course, the content and form of the Immediate Outer World is informed by the Far Outer World of Time and Space, whereby time past spawned the events which were to be recorded and the persons who would record and distribute them and the context for the encounter with the particular reader (because every reader and every reading is different) as well as near-infinite other significant details predicating the encounter. Yet when that fortuitous meeting occurs, the entirety of the world bears down upon the body through the dense symbolic medium of the text; then, the medium of the body conducts the Outer World of the text into the Inner World of the Body and unifies the duality of experience for a moment, until the encounter is passed into the networks and physics of Inner World Reality and processed in one of many psychological ways. The Immediate Outer World meets the event horizon flush and via a particular Intermediary System (which is known to the writer but cannot be described within the limits of this paper) is absorbed into the Inner World and proceeds deeper and deeper within the body.

We may picture this event geometrically. Consider a diamond; between two vertically-aligned points, a center expands outward at equal length in both directions. Now invert the image; replace the line with a point and the points with lines; a rectangle appears to be pinched in the center; two triangles meet at their apex in the center; a base narrows to become a point which begins the cascading expansion of another base. At the top base we find the expanse of Outer World Phenomena. As the base contracts the scope of phenomena shrinks into a smaller area, until just before the center point the phenomena is fully compressed into the text which then encounters the point—the singularity—of the reading of the text. This singularity is the reader encountering the text. After the singularity the Outer World text is transmitted into inner world sensory information which expands and diffuses to make up the Inner World psychological landscape. At the base of Inner World sensory information, the text has become so diffused as to be unrecognizable by the reader at the singularity. Yet there remains in the Inner World of the reader an understanding of the sensory information experienced. When encountered again, the sensory information will incite a recognition in the reader that the event is familiar, uncanny, or “true.” The reader will then designate the new encounter with the sensory information “literature,” retroactively label the first sensory experience “literature,” and seek out similar representations of sensory information to be designated “literature,” and taught and disseminated as such to others to share the experience for the value of the recognition it incites. Literature, thus, represents the rewarding movement of Outer World Phenomena via its condensed manifestation as text through the singularity of the reading body, thereby altering its elemental composition and state of matter in a way specific to that particular reaction, and its processing through that body’s Inner World store of Sensory Information.