It is possible that the Urgrund perpetually interacts with the world-projecting function of its own artifact, so that the empirical world produced is the result of a constant dialectic. In this case, then, the Urgrund has bipolarized the artifact in relation to itself, with the empirical world to be regarded as the offspring of two yang- and yinlike intermingling forces: one alive and sentient and aware of the total situation, the other mechanical and active but not fully aware.
The empirical world, then, is the outgrowth of an Is (the artifact) and a superior Is-not (the Urgrund).
For creatures living within the projected empirical world, it would be virtually impossible to discern which pressures arise from the artifact (regarded improperly as evil) and which from the Urgrund (correctly regarded as good). Merely a vast flux would be experienced, a constant evolutionary change assuming no particular gestalt at any given moment in linear time.
However, this does seem to fit our experience of our world. The primal ground of being has constructed something (the artifact) to throw its own self against, out of which there arises the world we know.
This modification of the model would explain how the artifact could copy something that it cannot see and is in fact not even aware of.
The artifact would probably regard the intrusions by the Urgrund into its own world projection as an uncanny invasion, to be combated. Therefore the resulting strife would, among all known philosophical and theological systems, most resemble that of Empedocles, with oscillations of chaos versus the formation of one krasis (gestalt) after another. Except for a direct revelation from the Urgrund, we could only dimly infer the presence and nature of the two interacting forces, as well as the proposed end state of our world.
There is evidence that the Urgrund does in fact sometimes make such a revelation to human beings, in order to further the dialectical process toward its desired goal. On the other hand, the artifact would counter by inducing as much blindness or occlusion as possible; viewed this way, darkness and light seem to be at war, or, more accurately, knowing versus nonknowing, with the human beings correctly aligning themselves with the entity of knowing (called Holy Wisdom).
However, I am pessimistic, in conclusion, as to the frequency of intervention by the Urgrund in this, the artifact’s projected world. The aim of the artifact (more properly the aim of the Urgrund) is being achieved without intervention; which is to say, isomorphism is being steadily reached as the desired end goal without the need of intervention. The artifact was built to do a job, and it is successfully doing that job.
Some sort of dialectical interaction seems involved in the evolution of the projection, but it may not involve the Urgrund; it may be simply the method by which the artifact alone works.
What we must hope for, and look ahead to, is the moment of isomorphism with the ground of being, the primal reality that as a Divine Spark can arise within us. Intervention in our world qua world will come only at the end times when the artifact and its tyrannical rule of us, its iron enslavement of us, is abolished. The Urgrund is real but far away. The artifact is real and very close, but has no ears to hear, no eyes to see, no soul to listen.
There is no purpose in suffering except to lead out of suffering and into a triumphant joy. The road to this leads through the death of the human ego, which is then replaced by the will of the Urgrund. Until this final stage is reached, each of us is reified by the artifact. We cannot arbitrarily deny its world, projected as it is, since it is the only world we have. But on the moment that our individual egos die and the Urgrund is born in us — at that moment we are freed from this world and become a portion of our original source. The initiative for this stems from the Urgrund; as unhappy as this projected world is, as unheeding of suffering as the artifact is, this is, after all, the structure that the Urgrund has created by which we reach isomorphism with it. Had there been a better way the Urgrund certainly would have employed it. The road is difficult, but the goal justifies it.
I tell you most solemnly,
You will be weeping and wailing
While the world will rejoice;
You will be sorrowful,
But your sorrow will turn to joy.
A woman in childbirth suffers,
Because her time has come,
But when she has given birth to the child she forgets the suffering
In her joy that a man has been bom into the world.
So it is with you; you are sad now,
but I shall see you again, and your hearts will be full of joy.
And that joy no one shall take from you. (John 16:20/23)
RAMIFICATIONS OF PROJECTED REALITY
IN TERMS OF PERCEPTUAL DENIAL
The capacity of a merely projected world, lacking ontological substance, to maintain itself in the face of a withdrawal of assent is a major flaw in such a spurious system. Human beings, without realizing it, have the option of denying the existence of the spurious reality, although they must then take the consequences for what remains, if anything.
That an authentic, nonprojected substratum of reality, normally undetected, could exist beneath the projected one, is a possibility. There would be no way to test this hypothesis except by the existential act of a withdrawal of assent from the spurious. This could not be readily done. It would involve both an act of disobedience to the spurious projection and an act of faith toward the authentic substratum — without, perhaps, of ever having caught any aspect of the substratum perceptually. I therefore posit that some external entity would have to trigger off this complex psychological process of simultaneous withdrawal of assent and expression of faith in that which is invisibly so.
If such an alternate, invisible substratum of authentic reality exists beneath or concealed in some way by the spurious projected reality, it would constitute the substance of the greatest esoteric knowledge that could be imagined. I propose the proposition that such an invisible substratum does indeed exist, and I further propose the proposition that a hidden group or organization processes this guarded knowledge as well as techniques to trigger off a perception, however limited, of the authentic substratum. I term this group or organization the true, hidden, persecuted Christian Church, working throughout the centuries underground, with direct ties to the esoteric oral traditions, gnosis, and techniques dating back to Christ. I propose, further, that the induced triggering off of awareness of the authentic substratum by the true, secret Christian Church results ultimately in the subject finding or entering or seeing what is described in the N.T. as the Kingdom of God.
Thus it can be said that for these people, and for those they trigger off, the Kingdom of God did come as specified in the N.T., which is to say, during the lifetime of some of those who knew Christ.
Finally, I propose the startling notion that Christ returned in a resurrected form shortly after his crucifixion as what is called the Paraclete, and is capable of inducing a theolepsy that is equal functionally to the birth of the Urgrund in the person involved. And finally, I state that Christ is a microform of the Urgrund, not a product of it, but it itself. He does not hear the vox Dei [voice of God]; he is the vox Dei. He was the initial penetration of this projected pseudoworld by the Urgrund, and has never left.
The authentic substratum disclosed by disobedience and denial of the spurious world is the reality of Christ Himself, the space-time of the First Advent; in other words, that portion of the spurious framework already transmuted by the penetration of the Urgrund. Since the First Advent was the initial stage of that penetration, it is not surprising that it would still constitute the segment of pure and authentic reality, bipolarized against the projected counterfeit. Situated outside of linear time, standing outside all the limitations of the artifact’s projected world, it is eternal and perfect, and theoretically always available literally within reach. But withdrawal of assent to the projected world is a precondition for a perception of and experience with this supreme reality, and this must be externally induced. It is the act of absolute faith: to deny the empirical world and affirm the living reality of Christ, which is to say, Christ with us, hidden by the pseudoworld. This disclosure is the ultimate goal of authentic Christianity, and is accomplished by none other than the Savior Himself.
Therefore the sequence is as follows: the spurious projected framework is denied and stripped away, revealing a single timeless template: Rome circa A.D. 70, with Christian participants ranged against the state, virtually a Platonic archetypal form, echoes of which can be found down through the linear ages.