As a further gesture of goodwill for the times, we have decided to release all the CEO publications as free PDF downloads.

Tracatatus Pneumatologico Philosophicus

Exploration into the phenomenological implications of a chaos magickal ontology

Parasol 3

The latest issue on Magick and Philosophy featuring a heavily CCRU inspired contingent as well as other

Parasol 2

A series of very novel essays/fictional pieces and poems on the work of Wilhelm Reich.

Parasol 1

A mixture of essays on ontological neurosis and occult speculation.

first volume of the CEO posts.

Take care of yourselves

Graham

As a gift of reading to you all in these troubled times here at the CEO  we have decided to  release it as a free PDF.

Massive thanks go to all the writers, there is some incredible work in there.

Hope you all enjoy.

best

Graham

PS

The very attractive print version will still be available later in the year, hopefully some of you can still buy a copy so we can continue to support this kind of wonderful work.

Paweł Markiewicz is author of poesy as well as of thinkful flash fiction and essays. Pawel was winner of a 2019 poetry competition in Ybbs, Austria, winning second place.

 

I am standing before a cute mirror, therethrough looking, and I see there Prometheus, his torches with fires, a weird-like ash, a poetical comet as well as the words >youthhood of studies< in a golden frame. I want currently to frame my thoughts barely (smell but excellent!). Prometheus is a handler of the politics of golden habits. He epitomizes the politics for the sake of the neediest. His three torches denote three sorts of human, namely the needy (and the homeless), the old and ill (and the captives and freedmen as forensic diseased (themis-like = themis-soulswards). These squads of people should be special, provided by each country. All and sundry ill, indigent and old would have a claim to the lump of money of EUR 2020 net per month. The sums correspond a year, thus in year 2021 the money will obtain EUR 2021. It should become a sacred duty of each land. The legislation, that is able to regulate this, would be called a golden law. Forwhy does it seem to be so divine? The torches withal flames are however untouchable (Stop! Danger. Do not touch!). One shall never bicker with the fire. Prometheus carries with oneself a horseshoe (with the number 50, so 50 Euro as necessary wage floor and statutory minimum wage per hour of work. Thus it must rule in each land). The other politics, a contrario too, is called the politics of charm-like ashes.

Herein any perpetual principles are not directed, one can touch and pug jet the ash (with a dreamy water from dream-like starlet from muses such a metaphor of the being of philosophy). A perfect politician must become the man. The tender-blissful human-becoming of the statesman eminently fulfills four kinds of ways, to wit:

1. Devout thinker – man – politician of goodliness

2. Savant – human – politician of generosity – at me it has happened during my study. I would be a good polly (Australian English)

3. Philosopher – person – pollie (New Zealand English) of atrabiliousness. I would be an aspirant of the ontology after my exam in juridical philosophy.

4. Poet – individual (mensch in Yiddish) – politico of good-heartedness

It is the meekest (the most blissfully, the most propitiously) and the most Apollonianly to become a poet. The poet-like politician would be the best contender. My first poesy were poems, namely: the sorrowful, which brung me a comet 1998, once many a comet dust prettified thereof my pneuma with rain of mays a of dreamy heavenly mermaidling.

My lovely houndlet-doggy as PRECEPTOR teaching:

terethrough = thereby

weird-like = charm-like

youthhood = adolescence

forwhy = why

withal = with

goodliness = grace

atrabiliousness = melancholy

This is a philosophy that Paweł Markiewicz has drafted.

Paweł Markiewicz is author of poesy as well as of thinkful flash fiction and essays. Pawel was winner of a 2019 poetry competition in Ybbs, Austria, winning second place.

Proceeding from Kant´s sentence: “The bestarred heaven above me, the moral law in me.”

There are two parts on Earth: the human part down below and the starry section up there.

One reaches for the stars, longs for them, dreams of them; there is a marvelous star for philosophers, one wakes up at the Morning Star.

From the star’s perspective: the people are moving barely; it is in fact a human tremor. The human role is not to move, but to let achieve the human-becoming. The humanization accomplishes anyhow through dreaming, whereat everyone is able to dream. The other ways of becoming human are the following: art (as well as literature), religious thoughts, philosophy.

The people are only under the stars, only a genius-like spirit (born from religion, art, or philosophy) can prevail over the stars, hanging.

In the time of the demise, each one gets a mite of little light of the stars. This lightlet is needful to pass over to the sempiternity (such an obol).

A tender argent light the living poets get from a star-muse, every time that they enchant by means of the most propitious poems the ontological being. The star-muse lives on the morning star, on dreamy Venus.

There are plenty of the stars. After the human decease, it is given for each an star in remembrance of the man: a forename, like the decedent, and the surname; an another of insect-names, as the meekest names in German *in English too (the most marvelous nemes). The muse of Venus above gives these names.

The dualism of verbs: “become” versus “be.”

  • Become: down here.
  • Be: on the starlit heaven.

For example:

  • Humanization, the dreamery, arts, religion, knowledge.

By contrast:

  • Stars are immovable, the venus-like muse is she-custodian of the night being of starry night (for the sake of the lingo, it would be valid by a conceived extra-neologism, to wit: starrynight-being).

Only at the naming of stars the being and becoming combine a wee bit like the dreamy contingence.

The dreamed Venus for the muse´s sake is star or not star, so it is a question.

I want to follow the most magnificent dreaming of Kant and to become such like Kant.

The Paweł-star would be called: Paweł-painted lady (butterfly).

And the moon? Is it absent? The Watery Star (the moon called by Shakespeare in The Winter’s Tale) is present. It is by a sibyl administrated that she must manage the following. Firstly, she is keeping slips on which human-like dreams and earthly arcana have been written down golden. She conjures the ocean of the stars so that the stars are shined by the moon. She is mesmerizing the sea of stars, so that the stars after their naming are shined twice by the tender moon. The moon has something common to do with the Earth, namely the shivering. In case of the moon this is an atomic vibration, what would bring into being the ontology of corpuscles.

Paweł and Friedrich have something in common, to wit:

  1. Both suffer from the lifelong ache of the secular weird; it influenced our distinct writing.
  2. Both are philosophers.
  3. We are meek poets; Paweł´s poesy was read at Radio Tide Hamburg.
  4. Greek motives in their poetries; gods as well as demigods.
  5. Greek theater (theatre) texts Paweł wrote: Party of Zeus, Friedrich, The Death of Empedokles.
  6. Paweł wrote about 300 poems (provably), Friedrich´s full poetries in Polish (translated in the 20th century) number about 300 works.

It is simply peaceful to have become F. Hölderlin.

My short volume ‘Tractatus Pneumatologico Philosophicus’ is now available for purchase through the CEO books page for £6.99. The book attempts to deal with the appearance of various paranormal phenomena, though in fairness it focuses largely on synchronicity. The word appearance is very deliberate for the Tractatus is a phenomenology. By couching it in this way I mean to emphasise that despite the fact it does describe a kind of metaphysical system, this metaphysical system is utterly implicit if we accept two interpretive levels of the experience.

That is, it wholly accepts that one must make certain interpretations for it to come to life. It is not a dogmatic system, it is a rational ontological appearance given the acceptance of two stages:

1) Since we cannot actually differentiate the synchronicity as paranormality from the synchronicity as coincidence we are justified in treating seriously the paranormal appearance -as much as we are the coincidence appearance.

2) If the paranormal case is investigated we have again only two possibilities. Predetermined harmony or that conceptual stuff (pneuma) can interfere with putative actuality. If we bracket off predetermined harmony then the pneuminous theory is perfectly sound and only needs filling out.

This pneuminous theory is a largely a chaos magickal ontology. Its birth comes my own experience with synchronicity numbers (23, 47) and other synchronistic phenomena. It is my belief that when one finally gives up thinking that these phenomena are ‘special’ in themselves and yet still feels that there was something very strange about the experience, then this (pneuminous) theory remains as the implicit appearance.

The book concerns itself in two basic directions. One is the pneuminous theory of (chaos) magick itself (its necessary metaphysical structure) and the implications this has for regular philosophy. Whilst the other is the consideration of the implications of the choices made to accept the theory. That is, since the the choice between coincidence and synchronicity is in a sense arbitrary, what is going on in general when we choose one ontology over another? What governs the choice between one ontology and another? This kind of theory is known in the book as ‘manifestationism’ where ‘manifestations’ are the appearances of ontologies. More work on this topic is ongoing, though there are more writings to be released in the forthcoming collected writings of the CEO vol 1.

The title of course has a clue to the influence behind the general method. Wittgenstein has for a long time been the biggest philosophical influence on me (though I of course acknowledge the Spinozarian origin of the title). Despite this title it is the later Wittgenstein whom I truly believe got it largely correct. The doctrine ‘meaning is use’ is a clue that we can use to understand lots of philosophy. Of course what it doesn’t tell us is exactly when a word has actually transgressed its possibility of meaning. This inability to disambiguate is part of the continual problem. What it can guide us in though is the search for grammar by which to talk about such things. The paranormal is not a Wittgensteinian grammatical error, it can be cogently talked about, whether it is ‘real’ or not. The book constantly wants to point out that there is a grammar of weird. Because the appearances of these phenomena are transcendental, their grammar is cogent and hence the metaphysical postulation can go through (with the caveat of the two previously mentioned disjunctive levels that have to accepted). To this extent, the system is within reason.

Chaos magick is chosen as the way to go, simply because if you allow the appearance to suggest magick/synchronicity actually occurs then a system that does not allow any one of the world’s occult systems (religions included) to be ‘the truth’ seems rationally to be the way to go. I hope some of you will choose to buy my little book and I hope you might read it and engage/argue with the ideas I propose.