Re: MD DQ/SQ, myticism and the organic conception of nature

From: David Morey (
Date: Thu Apr 29 2004 - 21:37:55 BST

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    Hi All

    Mysticism has been associated with the idea of nature
    as an organism, but also with DQ. So how does DQ/SQ
    relate to the idea of the cosmos as an organism?

    The below may help. Any comments?

    "The simple mystic will often compare creation to a tree. This is because
    the mystic believes in growth. This is not the growth of an earthly tree
    because this tree has no predetermined form. The substance of the tree is
    the element water, the tree itself only being a process of the water. This
    process prevents the motion of the water and curtails its wave-like nature.
    This process has been called the regimen. Below the tree there is no growth,
    no creation, because below the tree is nothingness. Only within the tree is
    being, therefore only within the tree is growth. The tree is not of the
    world but yet is the world. The tree is the entirety of creation as it is
    and as it was, and yet the tree is not known in the world. The roots, and
    even the trunk of the tree, is a graveyard. It is the graveyard of the world
    manifest, the dead bulk, the multitude of abandoned forms, the geometry of
    stagnation. Growth is not to be found here. Growth is to be found at the
    extreme heights of the tree. On the tip of each branch burns a flame.

    So it is that growth does not take place in a vacuum but begins in a system
    that is already complex, highly organised, adapted, self-sustaining and yet
    somehow incomplete. This much I know but I ask myself: what sort of
    condition is it for a man to be unfinished? How does it feel to be a man who
    is no more than the seed of a man? It is to be a part-man, a potential man,
    kept alive by some sort of form-field; a field that awaits the day of
    effectuation, a field that seeks and desires the whole-man. To be a mortal
    man, to be a part-man, is an agitation. There is no rest for mortal men. But
    this is life, and activity gives pleasure to all differentiated things. But
    to all differentiated things belongs also death. Death brings the cessation
    of activity. One man, therefore, can die many times in his life but most men
    do not even know themselves once. Most men do not wish to die even though
    death brings such joy. This is not the death of part-men, who are the
    eternally living, but the death of the whole-man. For in wholeness activity
    ceases and is nothingness. But in each death is a new birth because creation
    grows like a tree and flows like a fountain; so that by each addition to the
    graveyard of creation, with every inch reaching further out of the soil, out
    of nothingness, the tree of creation spreads and pours.

    Is the whole-man then an impossibility? I do not know. Where, even, is the
    whole-man to be sought? This is the real burden of life: the elusiveness of
    the whole-man. For if I knew him, I would already have found him, thus it
    seems impossible to know where to seek. But wait, is this not the hub, the
    whole-man is only obtained by an act of creation, by an emergent form, not
    only completing an existing field but generating in addition a new one."

    From my novel the "Secret Of Matter". Anyone wanting to read the full thing

    me directly.

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