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31 March 2010 @ 01:45 am
Evil and Religion  
If greed is the root of all evil, in religion there is a notion of blessedness appearing as a chalice, overflowing with the most heavenly of nectars, the most prized and coveted of ambrosias, for which the people clamour incessantly and which enriches the 'church' with currency--but is this not an ingenius ploy? --an acid test by seduction and selection of one's mettle by the spirit of nature itself-- "for many are called, but few are chosen" -Matt. 22:14 The spirit of evil, in the form of the serpent, we recall, was the originator of the temptation of eternal life the moment he introduced finitude~a true allegory, no less, in the very beginning of The Book.  The temptation of eternity born of the spirit of evil.

Or, as according to Plato's Socrates: "Many are the bacchants, but few are the thyrsis-bearers." Which is to say, many are the revellers, but few are those steadfast, less cognizant, of the object of the mysteries. The persistance of geometry--humanity as a triangle, spatially and temporally. In any event, the greatest holiness is apprehended as an object, the greatest humility as the greatest self-overcoming, the greatest selflessness ascetically perceived as the greatest human expression of "the will to power," an erroneous judgment namely because its predicate is the unsteady experience teetering on passage: "I have"; rather than the affirmative: "I am."

Thereby the greatest love, the greatest blessedness, is prized as an object by the greatest greed, the greatest greed as the most gracious love--the greatest illusion; the greatest good as the greatest evil, and vice versa. The greatest illusion therefore becomes the most arcane play of reality, the cruelest of human dramas, expressing itself since antiquity through the corruption of the clergy, ritual sacrifice of the innocent, and the greatest of human errors, the mixture of religious experience with political power, the concern with time--the question of eternity--subsumed by a practical concern for the domination of space.

And to the greatest greed the greatest love must only appear as the greatest foolishness--whereas to the latter the greatest greed must arise as the greatest challenge, its very reason for being--its meaning of existence, the concrete lived experience of the fact that it 'exists.' --and why should he long for eternity, whose soul be *the world*?

For in this challenge love and greed interlock within love and strife, the existential truth of Golgotha becomes more familiar to the damned than to the pious, not unified but universalized throughout culture in a world of invisibility, an 'invisible church' completely lacking organization, composed merely by the ghosts of forgotten gestures, half-phrases, smiles half-disfigured in shadows, held in bittersweet knowing, a potency of silence that is the very substance and meaning of the overflowing, divine utterance: "I am"--the religion of art, that is to say, life--an invisible bind teeming of becoming.