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Part III: Prisca Virtualis Astrologicis II,

or moving images in the horizon of things.

Movements in the image of eternity generate problems through encounters, always mixing with the awareness subjected to its worlds. These are problems of memory, but framed differently they are problems of causality. Frames in turn are determined by the divergence of rays that thus converge, collect, or intersect at certain points. These points are decentered centers of focus, or foci, which constitute any cosmic geo- or helio- centrism as a reponse to certain problems in focus. But no matter its focus and efforts, reason cannot escape memory's remembrance and forgetfulness, or the source and generator of its movements. For only one that remembers has problems to reason on, problems from which reason stands, or that a disconnect is only visible with the memory of a connection perfected by its loss. Geocentrism will thus always be an earth off course, decentered, without a movement and trajectory just as heliocentrism will always be the sun decentered from its geocentric orbit.

Problems of memory are of reason's laconic senility, it's inability to be sensitive to certain signs transmitted to senses differing from its own, or from worlds that its disposition is not receptive to—the use of protocols it cannot decipher. Though it would be nothing without the body in a strict sense, there remains a disconnect with the bodily instincts and intuitions as if it survived failed abortions and annihilations by an undead drive. The rational faculties persist in this liminal consciousness relative to the unconscious speed, lucidity, and intention of bodies moving autonomously by the laws written in the heavens. Reason continues with a retarded functioning in response or reaction to encounters with and from its mutual becomings, intertwining with its sources that partially awaken it and move it to function. In its delirious arrival from its slumber, it rebuilds itself, updates its schema, reestablishes its meanings for each encounter and interaction—including its self-interactions, or its annihilation and creation in instantaneous moments. "Where were we?" "From where did we begin?" And naturally these advance to "When will it end?" These are questions posed from I to me, a self observing itself from the outside always split by the pure of line of time. Never do these questions appear from the interior, for problems that generate reason's questioning are of the exterior, and thus challenge the power over its domain by collections of new centers, new points, new foci, new worlds with new interfaces, claimants and interlocutors. These problems appear in the past from reason's eternal view, as if they persisted from a time before the world began and only presented themselves from a nowhere that becomes now here. Obscure origins are signs of a missing interiority.

How can there be a time, a past before eternity, before the world began? The "fiat mundi..." uttered or thought, that begins the line of time that reason traverses, has its source or generator in subtle complications, internal movements and symmetries that make it orbit an ellipse where the foci intersect. The focus is a problem which moves reason, a problematization or interestedness that reason is always trying to forget in a memoryless limit, but nonetheless complexifies its movement or momentum. Thus it's fitting from the point of view of reason to call this an imaginary plane, a space of internal movements. The rational faculties attempt to close itself off from the outside, and thus from the interior exteriority that move it, to say to itself that it's always already been flowing on the line of the proper time without source or origin. But reason will always be shackled by memory to make sense of its own movements, and it is this complexified movement that admits a complexified time through reason's energy, action, or thought. This is the complication of time that attains a complex interiority, richness, a yolk, a milieu or middle by the split of a cosmic egg. Thus before the line of bureaucratic time, or the state dog that leaps on fours and devours the sun to emit its empty signs from a solar annus, there is a circular time, a cyclic time, that admits complexified movements, sources, generators, origins that move reason into being (but a life would incomplete without moving through this line of time, solar annus). That is, the annus vagus precedes the solar annus, a time becoming or wandering before a time that's being, measuring works and days by circular degrees of diurnal motions, and thus birthing the star of the thirteenth month by an immaculate conception or time's complexification. It follows its spirals with no synchronic accountability to the sun or its principal values which constrain one to a single dimension or axis. It is free to drift in and out of the sun's centers, its foci, its hegemony, to lay its hand on the solar axis at will and thus able to escape the line of time that closes itself off from the outside, from its sources, generators, that originate the state (of things) and its reasons. Only those free to be selective, to say yes or no, to derive principal values and evaluate them beyond their own interests, to affirm and critique them in search of their obscure origins—these are the heirs that preserve these principal values (the value of the search itself).

This is what constitutes the pure past and its perfection (a residue at infinity that completes time, or, changing the orientation of the horizon of things so as not to enclose us, but to enclose infinity) that pulls on the pure line of time (Aion), giving it a tension or intensity in the direction of origins, and making it resound with a transient tense: "I had began. I had originated. I had been generated." Thus a life begins with a fateful encounter in which one is annihilated and (re)created from a world before reason's image of time (the solar annus), determined by the laws and heavenly writings one might decipher from being receptive to certain signs. This is the transmutation or transmigration of souls, or the generation of internal movements—the complication of movement in general, the movements of internal spaces that present no clear outward or causal effects from an internal point of view (but externally, one suspects these affects through self-interactions). The source of reason's will to forget its origins, its past, is its will to emulate the property of its generators, or to solve a problem by grasping it, becoming it, to dismantle it from the inside, or to participate in and be its moving image as an explicating solution. But it always fails to forget its source, attaining a memory by mixing with the world—and thus can never be its own source. That is, the pure past has no memory, and thus no remembrance or forgetfulness that forever plagues reason. The pure past integrates and amalgamates all of the past as signs through laws and relations in the present—thus the secret complicity of the present with the past (the same reason "I love you" taken literally is a lie that preserves a deeper truth or simply fails to be a sign of love).

The world of the heavens, however, is not concerned with memory or causality in the sense of propagation of the past to the present (nowhere becoming now here, or recovering its missing interiority as missing, or pure and perfected)—even if that's the physical mechanism that transmits these signs. Rather, the heavens do not cause events to occur through their signs, but only emit signs of the future for those receptive to decipher them, that point to future convergences of rays that re-frame reality—sources, generators, foci, origins where one is to be (re)created. Thus, a life and its reasons need not be a half-aborted repetition of past sources, but may repeat sources of the future that it will converge upon, or that the fundamental thesis is that a life and its reasons are deterministic and causal participants in their originating movements (just as before). But how could light traveling at finite propagation speeds (or, rather, through retarded time) transmit signs from the future or rely on causality? The retardation of time is a sign that one should once again complicate time, question time's orientation and the "good" sense of its forward pointing solar axis and the products of the solar annus. Sources of the present that emit signs from the future may be understood through their action, through the "bad" sense of moving backwards in time, or their advanced functioning on reason, i.e. foresight which annihilates present signs and their inertia as complicity with the past—in other words, sources from the future are sinks of past and present signs given deterministic propagation, the same way it is mundane that civilizations and fluctuations are destined to rise and fall, or the inevitability of terrestrial becomings anew (hyperstitiously or otherwise). This constitutes a theory that becomes effectively true in generating movements for its peoples (valued perhaps without literal utility). We nonetheless converge on another residue at infinity which completes the line of time, a pure future that pulls on the other end of the line, generating a selective repetition of the present towards this future, expressed by the future perfect tense (the endless transmigration of "I will have been"); a becoming that always already was—thus converging with the pure past to form a new decentering center, cyclic in a new direction outside of time's complexification or the circles traced by the clock-hands, fated to be open yet pre-destined to obey the laws inherited from the heavens (for even gravitation became from studying the movement of the heavenly bodies.)

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