The Ultra Hidden (Cryptic) Doctrine:
The Secret Meaning of the Great System of
Theosophy of the World, Openly Revealed
for the First Time (March 2, 1980)
So to explain 2-3-74 I draw on the Tibetan Book of the Dead, Orphism, Gnosticism, Neoplatonism, Buddhism, esoteric Christianity, and the Cabala; my explanation sources are the highest -- which is good and which makes sense. But put another way, starting at the other end, I have synthesized all these high sources and derived a single sensationally revolutionary occult doctrine out of them (which I was able to think up due to the addition of my 2-3-74 experience); the distillate expressed theoretically is, We are dead but don't know it, reliving our former lives but on tape (programmed), in a simulated world controlled by Valis the master entity or reality generator (like Brahman), where we relive in a virtually closed cycle again and again until we manage to add enough new good karma to trigger off divine intervention, which wakes us up and causes us to simultaneously both remember and forget, so that we can begin our reascent back up to our real home. This, then, is purgatorio, the afterlife, and we are under constant scrutiny and judgment, but don't know it, in a perfect simulation of the world we knew and remember -- v. Ubik and Lem's paradigm [see "The Android and the Human," included herein]. We have for a long time been dying brains/souls slipping lower and lower through the realms, but the punishment of reliving this bottom-realm life is also an opportunity to add new good karma and break the vicious cycle of otherwise endless reliving of a portion of our former life. This, then, is the sophia summa of the six esoteric systems -- seven if you count alchemy -- of the entire world. Eight if you count hermeticism. We are dead, don't know it, and mechanically relive our life in a fake world until we get it right. Ma'at [an Egyptian goddess who weighed the souls of the dead in the balance to determine their virtue] has judged us; we are punished, but we can change the balance... but we don't know we are here to do this, let alone know where we are. We must change the "groove" for the better or just keep coming back, not remembering, not reascending.
Judaism enters, too, since the change in the "groovE" [sic] that introduces the right new good karma restores us to Eden, to our phylogenic original unfallen state. It may be a small act on our part that adds the good karma, a small decision, but this reminds me of the story told of Moses and the lamb that wanted to drink at the stream (Moses, upon finding that the lamb had laboriously made its way to the stream, said, "Had I known that thou wert thirsty I would have carried thee hence myself," to which a voice from Heaven replied, "Then thou thyself art fit to be the shepherd of Israel").
The reason why a small good act may tilt the scales is that you will be reenacting the good deeds that you acted out before, and some may be huge, but they in toto were not enough to tip Ma'at's scale to provide you with adjudication of release to reascend. So the small act is new; it is an addition, but you are not aware that you are on tape, that this small, good act did not occur before; this time you have decided differently in a given situation: done the right thing this time. And a small act may reveal character even more than a vast one regarding which you have made a weighty and long-pondered decision. Spontaneity may be a crucial factor as an index of character.
In this synthesized occult system the maximum statement is the first: We are dead. Then: We have been made to relive a portion of our former, actual life as a punishment that is also an opportunity; hence this is not hell, because the possibility exists of performing a new act (in what is virtually a closed system) that will change the balance of the scale on which Ma'at weighs us. Also there is a complex picture of anamnesis and reascent, but this is well known from Plato and other sources.
There is an odd paradox in this earning new good karma situation by introducing a novel deed, however small. You must not know the scheme of things, because if you knew the scheme of things (i.e. the theoretical system put forth herewith) your good deed will be contaminated by the knowledge of the likely payoff for you; that is, it is no longer disinterested. Therefore Valis must, if the salvific mechanism of deed and then judgment is to work, keep himself totally and absolutely concealed, and the nature of the situation concealed, i.e. rerun of the actual world and the fact that we are being appraised for the introduction of a novel good deed that is an index of spontaneous character, which is to say, real nature of character.
So of course Valis does not disclose himself to us; and the quality (aspect) of simulation is likewise concealed. We are not to know where we are nor why. Valis must be able to observe us through a one-way screen. For example, there is no way I can add to my good karma store now because I know the situation.
The books on me then must be closed; they have to be. Once Valis discloses itself the situation is over; you are bound for heaven or hell, but the midrealm of purgatorio is shut to you forever.
Therefore it can be reasoned that Valis will show as few times as possible, and, if he does reveal himself to a person, Valis will becloud the situation so that the person cannot make the knowledge he has -- hence the real situation -- generally well known. (NOTE: This system makes use of my ten-volume meta novel. This is valuable to me.)
Also, I wasn't granted release (salvation) because I handled the Xerox missive right; I handled it right because I had been saved, and by another and unrelated act -- a future act -- entirely.
Further: I was saved by an act of free will on my part that occurred after I was granted salvation; cause and effect occurred backward (retrograde) in time.
You know, in this system (understanding) there is the basis of a teaching of salvation having to do with the entirely gratuitous good act, done out of unpremeditated and hence spontaneous free will, in contrast to programmed works of deterministic duty; there is an obvious Zen quality to it. No formula can be located for the performance of these acts; they would have almost a contrary quality, contrary to your normal way of being in the world. They would literally set you apart -- off -- from yourself, the self that failed to pass Ma'at's scale. They would emanate from the not-you (the normal not-you), from another and more real you, as if from another personality locked up within you and alluded to only by these acts. Thus the single personality becomes reborn; two selves exist, one of which is the old, the programmed, the not-saved. Yes; you would have to act contrary to your own nature; you would get outside yourself. Suddenly I think, This sounds like "Thomas" [an early Christian personage who, Dick sometimes speculated, had crossbonded with him during the events of 2-3-74]! Why, it would be; "Thomas" did precisely what he/I did not do the first time around -- then this verifies my system, for this system posits the need, the absolute need, of a "Thomas" to break heimarmene [deluding power of the spurious world] and hence damnation. Only this not-you act or acts could save you, actions without a history. QED! For it was with "Thomas" that the new and unprogrammed veered off from what happened the first time, and there indeed was a first time. I am saying, we in purgatorio to be saved must do what we would not do if we are to be saved, because doing what we would do damned us to this place. Yet how does a person become "born again" and do what he would not do? This is a mystery; obviously IT MUST BE DONE TOTALLY WITHOUT THE NORMAL USUAL ANALOGIC IDEATION (RATIOCINATION), AND THIS IS EXACTLY WHAT HAPPENED WITH "THOMAS": HE ACTED TOTALLY WITHOUT IDEATION, AND DID WHAT I WOULD NOT HAVE DONE, AND I SAID, THIS IS NOT ME: HERE IS ANOTHER PERSON IN ME. And this continued for some time.
Thus there is literally a second birth, and ex nihilo.
Thus from these facts I can correctly ascertain that indeed "Thomas's" actions were not programmed, not part of the original world and life. They were an ideationless overpowering, as if located only in my motor centers. "Thomas" was not born in my brain but born in my body, e.g. my hands and tongue; he moved and spoke, but in my brain there were no ideas or thoughts or intentions; he was intentionless, and yet had absolute purpose. Purpose without intent! Plan without plan! Or rather goal without plan. Truly it was Zen. Yes; indeed it was. So my theory (herewith) demands/predicts salvation by a not-you ideationless self acting at the moment of crisis when the taped world (or track of heimarmene) branches off into the new and free, and upon retrospective analysis we find "Thomas," precisely that. I can now rule out Pigspurt forever. It branches off into the new and free precisely because this not-you ideationless act occurs; these are the two sides of the same thing. After that, heimarmene never sets in again; it is broken forever, since you are not reliving your actual life but living your actual -- new and free -- life; so only during the subsequent new and free period could I perform a freewill act, such as I did, that gained me good additional karma and hence salvation (release). So this has to be the sequence: First the not-self not-you ideationless ex nihilo act that abolishes the replay determinism, the tape, and then (and only then) are you free to perform a new act. The first should have a technical name, and also the second.