All of a sudden a titanic idea (insight?) has struck me. Valis was out side me in or as the external reality field; and Valis was in me, in my mind, blended with my mind, or, perhaps, even as my mind. What if the true situation is: this is what is meant by “Christ consciousness” and it works this way: Christ enters you (never mind at this point how; up the optic nerve or some kind of alchemical hierarchy of opposites, etc., etc.); anyhow, this “Christ consciousness” which is in fact the Second Advent makes it possible for the first time in human history for human beings to discard the modem of causation (which I have shown, at least to my own satisfaction, dates back to Babylon, is in fact the astral determinism, or Fate or ananke, etc., of the ancient world) as the basic ontological structuring category—by which world is ordered, arranged, understood—and this Christ consciousness permits (again for the first time in human history) a much more accurate and acutely qualitatively different experience of reality . . . in which causality is replaced by an understanding of, apperception of, realization of, whatever, of what I call binary forking decision-making, a choosing system, the no-yes choice exercised volitionally, sentiently; this was always the case with world-in-itself (Kant’s Ding-an-sich) but there was no way by which humans could apperceive (comprehend, envision) it before. And this radically transformed experience (Dasein) of reality, a way of being-in-the-world, of participating in shaping world (the observer participant), had to wait until such discoveries and realizations as quantum mechanics, indeterminacy, unified field theory, plus Taoism—all that good new stuff such as Capra talks about . . . but anyhow, the leap across to this new way of Dasein is the second advent, and what occurs in our minds, our brains, our heads; and yet (paradoxically) it refers to something actually “out there” in world, external to us, a way in which reality functions in itself; so this new radical quantum leap upward view is not just subjective—well, okay; reality hasn’t changed; our way of being-in-reality has changed, had to wait, had to evolve over the many centuries. I mean, if Koestler and Capra et al. can equate the post-Newtonian Dasein (comprehension of reality) with Taoism, why can’t I equate it with Pauline Christian mysticism (which is exactly what I’ve done!).* And then as a third ele ment we can bring in Heidegger and talk about Sein, authentic being, and what I call a spatial reality rather than a temporal reality, etc. And I then trace Heidegger back to Gnosticism and from there once again to Paul, who is highly thought of by the Gnostics. And there is no need to exclude Taoism, because indeed a yin-yang dialectic is involved . . . and we get to keep a causal synchronicity, and it just all comes together and is liberating . . . and we get to throw in computer stuff, which relates back to Taoism via my binary dialectic—but most of all, as I say, this internal event (Valis in me) permits the comprehension (Dasein) of what may in fact always (or for centuries) have been there in world but we didn’t possess the inner equipment to comprehend/apprehend it.
Thus the question “Where is the kingdom of God” gets an answer derived from ultra-modern views of the observer-participant universe, in which it’s all treated as a field, a unified field.
We are not talking about a different way of being-in-the-world or even a better way; we’re talking about the lifting for the first time in human history of a massive perceptual/conceptual occlusion having to do with the ontological structuring factor we call causality (or astral determinism). This has never happened before. I mean, just think what it would mean vis-à-vis our way of perceiving/understanding world if we ceased to utilize space or time as a Kantian ordering/structuring category? And in fact when the utilization of causation ceases, our sense of time is drastically altered (time sharply diminishes), and our sense of space is drastically altered (as I figure it, time is converted into space, so we get a great diminution in the time factor and a great augmentation in the spatial factor); but, most of all, introduced as a totally new factor is an apperception of the flicker pulsation in which the system (reality) switches on and off, as well as the binary forking decision-making; the totality of all this is that very simply our occlusion lifts and we are in another world entirely, a world I identify with the Garden. And this really could not have happened before this decade, what with computers, new theories about information, modern physics, etc. It is just now beginning to happen. And no one—no one!—has seen the involvement of Pauline Christian mysticism, that in fact this is the payoff ingredient. And this would explain why for over seven years I have alternated between believing Christ has returned and believing that I had evolved some kind of ultra-modern worldview connected with physics and epistemology, etc.
Okay; I have one final thing to say and herewith I rest my case, trium phantly. My binary forking, which I have already said is an indeterminate element entering what always before was conceived of as causality (under various names, such as astral determinism): what is this if not the “two slit” phenomenon familiar in subatomic physics, which is the very essence of the indeterminate factor in reality!* It is known to us scientifically only on a subatomic level. Yet I say (I think I say) I have perceived this as the very basis of reality per se, the reality process of change, of flux, of all cause and effect at all levels, micro and macro. What I have been calling “binary forking choosing” is simply the “two slit indeterminate phenomenon” but at a larger level, and it is a level that embraces all change. I am saying, some kind of mentational volitional sentient mind or mindoid entity—perhaps that of the total system itself—has some kind of steering or governing involvement as to which of the two slits is the selected one at each of these forkings. This may be linked to Pauli’s synchronicity; it is acausal but ubiquitous and genuine and important. Here we turn to A.N. Whitehead’s definition of process deity “as a principle of selection of the good in the world order.”
[90:19] Premise: Christ consciousness produces a worldview (Dasein) so radically different from what we normally experience that it is almost impossible to communicate it. Absolute space, a vast diminution and weakening of time (time qualitatively transformed) and no causality, as well as reality experienced as a unified self-governing field (it initiates all its own changes acausally in synchronization); moreover this field makes use of—or operates by means of—a binary off-on switching involving an indeterminate element so that it is perpetually disjunctive; thus it does not flow through time at all but always is. Also it either is based on or generates quantitative binary information in a cumulative fashion; i.e., it develops in one direction and one only. As a total field it ceaselessly makes off-on choices at each forking or junction; thus it is free (again, indeterminacy is involved at its basic level of operation). The receptacle in which it exists is space, not time. When it pulse-phases to its off position it ceases to exist; when it comes back to its on position it is slightly different. (I feel like someone trying to interpret the Sistine Chapel ceiling to a blind man.) Thus in a certain real sense it abolishes and then re-creates itself at a very rapid rate, a sort of flicker. Each time it re-creates itself it is different, hence in a real sense new. I somewhat hesitate to add this, but since with Christ consciousness there is no clear demarcation between the observer and the reality field he participates in, world is in a certain real and palpable sense affected by his involvement with it and perception of it; thus he is conscious of perturbing the reality field in the very act of participating in it; world, then, loses its reified, stubborn quality (associated with rigid determinism, cause and effect) and responds to him not as an It but as what Buber called a Thou. Within this one total schema involving the observer and his world together, it becomes impossible to distinguish Christ in him and Christ in world; there is only one total reality: himself, Christ, world.