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Calling up the Guide System
i.e.
the Spirit of the Deep, the Genie
Fundamentally,
it is not the pilgrim who calls up the Guide System. It’s the Guide System (i.e.
‘the (female) spirit (or genie) that moves’, i.e. toward a new (software) direction,
or towards (hardware) application, the making real of previously installed
software), pressured by the (male) Control System that calls (i.e. voices, from Latin vox, voc
(vocare, i.e. as in ‘vocation’) the pilgrim
(i.e. its local interface). The Guide
System is continually active. It serves to generate perfect (because decided,
therefore quantised) internal, hence Internal
Pilgrimage) problem solutions for the entire field of the pilgrim’s
operations. ‘Calling up
the Guide System’ (i.e. the ‘Spirit of the Deep’, elsewhere named the ‘Holy
Spirit’) actually means focussing the Guide System upon a single focus, that
is to say, initially more and more, later on all of its problem solving
capacity. This is done by continually presenting the same problem, and with
ever increasing intensity (i.e. emotion, right up to the emotion triggered by
imminent death). In this regard see the highly effective means used by both
Soto and Rinzai (i.e. Kung-an) Zen)). The outcome of directing the Guide
System (gradually or suddenly)
to single focus means that it becomes one-dimensional, that one-dimensional
orientation (i.e. focus, and for which images and idols are used) cutting (or
burning) a deep groove into the Guide System (so that the groove (i.e. the
pilgrim’s problem or goal, i.e. sanctuary)
becomes, as it were, hardwired. Because the
Guide System (i.e. the ‘Spirit Within’) is forced to apply itself over and
over again (i.e. its solutions are rejected by the pilgrim again and again)
to resolving the problem presented to it, it generates either ever more
sophisticated (software) solutions or more intense (i.e. hardware) solutions,
the latter being experienced by the pilgrim as ever more real. That’s the
good news. The bad news
is that the deeper the Guide System’s particular problem solving groove
becomes the more difficult (eventually almost impossible) it becomes to shift
it (and the pilgrim’s responses to it) out of the groove. In short, the
spirit that is invoked becomes almost impossible to ‘call off’ (i.e. ‘got rid
of’, so, following Goethe, ‘Den Geist den ich rief den werd’ ich nimmer
los’). Once the genie is let loose (i.e. is brought under conscious control),
it’s almost impossible to get her back into the bottle. Since the
pilgrim is rewarded with the various intensities of pleasure and joy for generating
(actually, applying) ever more successful specific problem solutions, both
soft and hard (and both experienced as true magic), she becomes addicted
(i.e. to joy and pleasure, or the power of which the former are local
representations). Eventually her addiction destroys her. It’s this
understanding that informed the various religions to warn against calling up
‘the Spirit of the Deep’, and whose most celebrated, i.e. by the ancient
Egyptians and (kundalini worshipping) Indians theriomorphism was (and
still is, i.e. by the entire medical profession) (the spiritual, i.e. life
giving function of) the serpent (Sanskrit: naga).
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