"Austin O Spare - The Focus Of Life" - читать интересную книгу автора (Spare Austin Osman)

What asses these teachers, prophets and moralists now appear! And through them what greater she-asses we have become!
You would have prophecy? First tell me your sleeping partner's name . . . . .
What once evoked a mighty passion-is now repulsive; lest ye forget: sleep alone.
If you yourself cannot be ungodly-then nothing will convert you.
No nearer th goal for life is eternal.
Which are more unclean: they who make a profesion of their morality, or they who prostitute?
Life is a viscous charity from which germinates friendships towards parasites.
The necessity of a better life is intoxication but more and greater things than strong drink intoxicate.
Thou hast become remote-I rejoice in thee!
Who invented such things as vanity and humiliation?
The higher the form of creation the more it habitates earth and the more it is conscious of body.
Everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality.
He who transcends time escapes necessity.
The living Lord speaks: 'In disciples is my satisfaction.' A weary one asked: 'Is it not written on the sandals of the prostitute-follow me?'
All undesirable things become morally fearsome.
Only the animal in man dances . . .
Hatred is life-the love of possession.
He who can truthfully say-I believe in nothing but myself-in all things realized.

ZOD-KA SPEAKS OF IKKAH

The abyss Self projecting from non-existence the procreatrix I, was the great change and the beginning: to extend the purpose of desire-for Time to make all existence inexact-those things kept ever vague.
Thus was the will to operate unbegotten.
One thing is nominally, everything alternatingly desirous. That which is first desired is permitted, then externalized and taken away by a circumlocution of beliefs becoming law.
No knowledge would seperate us from the virtues of non-existence but that for man-having become involved with disease, all his food is poisonous; his complete saturation is inevitable that he may become again healthy. Thus man wills by thought.
By the 'death posture' (A simulation of death by the utter negation of thought, i.e. the prevention of desire from belief and the functioning of all consciousness through the sexuality) [not for subjection of mind, body or longevity nor any thing as such] the Body is allowed to manifest spontaneously and is arbitrary and impervious to reaction. Only he who is unconscious of his actions has courage beyond good and evil: and is pure in this wisdom of sound sleep.
Will to pleasure is the basic function underlying all activity whether conscious or not,-and whatsoever the means.
Denial of this Self-love is disease-the cause of homicide; the sufferings of part-sexualities and small things germinating.
Knowledge of necessities is desirous:-Deliberation is but a sorry disatisfaction-a first cause of illusions, harnessing man to a mass of half-realized desires. Remember! O Ikkah, these present Ideas of consciousness obtaining in senses and bodies, are transitory-are destined for usage and other predeterminations-and unnecessary to wakefulness. Will is transition; the painful process of transmigration-the labour of birth of death. Volition to supersede a thing is inability to realize the living Self. For whatever is attained is but the re-awaking of an earlier experience of body.
Man should most desire a simultaneous consciousness of his separate entities. All consciousness of 'I' is a decline and vegetates good and evil afresh-the compulsion of limit and morality. From spontaneous nonexistence, germinate all significant ecstasy-that shall last in the uttermost impossibilities unconditioned to will.
Alas! what ornaments are grave-yards? The pleasure ground of self is contact with the living.
The fool hastens to man with a mouth overfull of new discoveries of power subservient to will! What matters it that we have realized a little more of I? Of beyond its limits of possibility?
Note well! All things are possible even in nightmares-becoming, they are a necessity, an additional boundary to memory-the further seperate entities of consciousness.
Remember O Ikkah! Thou shall not cease to be again what is denied-unto the end of conception: thus man has constructed his seed. These sentient creatures and the beyond conceptions in the order of evolution were thou once as they?
O Ikkah, Thou art this present God-this termite and many other things not yet domesticated or associated with thought.
This focus 'I' called consciousness is unaware of its entire living embodiments but alternates and epitomizes their personalities.
What is 'I' and the extent of its conscious habitation?
. . . A weak desire, a memory governed by ethics and ignorant of its own bodies. Therefore that which is indeliberate is the more vital and is will: discarded knowledge is the sexuality and becomes law.
Thus entity exists in many units simultaneously without consciousness of 'Ego' as one flesh. Verily, I say-the deliberations of many exist in living animations-their consciousness split among a multitude of creatures but knowing only the more important [?] incarnations-What greater misery than this?
Of others, their awake-consciousness is aware of more than one entity and obtain ecstasy by saturable desire.
O Ikkah! Jest viciously! Abandon this haunted mortuary in a blind turning-by significant courage.
The 'I' surfeit-swelled is the end of compassion-the indrawing of sex to Self-love. Fortunate is he who absorbs his female bodies-ever projecting-for he acquires the extent of his body.
Whatever is desired, predetermines its existence in endless ramifications miserably and evanescent: Self-love is the paradox of I.
Oh Ikkah Zod-ka! Thy fiction of finality has prevented sleep and created eternity. O, invent sound sleep by the utter ruin of cosmos!
For impalpably and anterior to consciousness-all things exist....
With sensibility and name, becoming its living simulation and thus it disappears-involving its consequent necessity.
Reason has become too sensible, thus desire has become legerdemain mixed with diablerie. The soul, proud and blighted . . . is a civil war of desire: thereof the necessity for medicine and anesthesia. Man has made this environment: the mind is now the belly of the sexuality. Thus I suggest to thee- Self-love and its own temptation to excess.
Verily, greater courage hath none than to satisfy the unexpected desire by Self-pleasure.
For this reason, that when the desire again reacts, to operate in the ego, the suffering shall be ecstatic. How do I know? Not by farcical dialogue with Self but through contact with its undulations . . . are we not ever standing on our own volcano?
What is beyond man-something more dishonest or a further beast?