Psychosis is theosis. Becoming-God. That is why some schizophrenics tell us that they are God. Because they are. They know themselves to be a spark of the divine. Psychosis is the state of health. Modernity has underestimated its psychotics.
The three diagnostic categories of psychoanalysis map onto Hegel’s mystical form: (1) neurosis is the immediate, the dogmatic; (2) perversion is the inversion, the dialectical reversal; and (3) psychosis is the reconciliation between neurosis and perversion.
Either Ptolemy’s model is true, or else we commit suicide as a species. These are the two options. And what we are, essentially, are sparks of God. So we are God experiencing His own suicide. To decenter the human being is to kill him, to rob him of his freedom and his ‘right to narcissism’. The crisis of what is called ‘climate change’ is an iteration of the crisis of heliocentrism. It is a symptom of the decentering of the human being. And that is why it is principally the concern of non-Christians and liberals.
If the Sun is at the center, then the center is potentiality. If the Earth is at the center, then the center is actuality. This is the difference between Plato and Aristotle, and Kant and Hegel. In the former thinkers (Plato and Kant), the Idea, the idol, the center towards and around which everything turns, is inert and indeterminate. In the latter thinkers (Aristotle and Hegel), the Idea, the center, is absolutely active and actual. But the Sun is not an actuality. It is mere power. The Earth is the actuality.
This is, then, a contradiction in Hegel: that he accepts the Aristotelian Metaphysics without the cosmological model that goes with it. Hegel combines Aristotle and Kepler. Thus Hegel says that “the Sun is the Concept of the solar system.” But what if this is impossible? What if the Earth is the Concept? Then we should have to go back to the Ptolemaic model, and return to Aristotle at the same time.
The Ptolemaic model is masculine. The Copernican model is feminine. Actuality at the center vs. potentiality. Substance vs. pure appearance.
God is the object cause of the world’s desire. God moves the world the way men and women move each other. From a distance. God is the object end.
Inasmuch as viewing generates envy, then God is the object view, the Idea (from Proto-Indo-European *weid-, ‘to see’), which is the idol towards which everything turns, and around which everything revolves.
What Being is, in its purity and immediacy, is equality; that is, the Idea that does not know itself. It is the Idea, but lacking in personality and inward richness. Or Pure Being is the oblivious Idea that does not recognize itself in the mirror.
The neurotic is the one who can only be in ‘love’ with someone who doesn’t love them back. But love is knowledge. Thus, the neurotic is the one who loves the oblivious Idea, Pure Being. This is why Lacan says (thinking of Heidegger) that “Neurosis is a question that Being poses for the Subject.” I.e., the question of Being, the theme of existentialism, is a neurotic question.
And what this neurosis is, is more specifically atheism. Existentialism is a symptom of the neurosis of atheism. Everybody worships. That is to say, nobody has yet managed to completely evade the Idea. Thus, even the atheist has a god of sorts. Yet his god is an oblivious god, a mere being, a god without self-knowledge. The atheist claims to love this ignorant god. But the two can never know each other, never love each other. Such is the psychological condition of the atheist.
What heliocentrism is, is the atheist neurosis as it arises for the natural scientist as well as for ordinary representational cognition. It thus affects everybody in the West in an essential way. Heliocentrism is a decentering, a neurotic displacement of the desire of the West onto an unloving and unlovable other.
We are thus witness to a chain reaction of sorts: a cascading decentering of rhetoric, grammar, logic, art, physics, biology, economics, law, and so on. Everything is shifted, removed from itself. This infinity is spurious. Every object finds its purpose in another object, ad infinitum. But the circle is never closed. The logico-spiritual condition of the West is an infinite regress. (Or rather a progress, inasmuch as the result is the oblivion of history.)
The manifest result of this spurious regress, is that everything becomes inverted. Medicine makes you sick. Hard work makes you poor. School makes you stupid. The law protects criminals. Everything is the wrong way around. All this is a consequence of heliocentrism, the foundation of the atheist’s neurotic Weltanschauung.
We must recenter the subject. And this involves becoming once more psychotic. Recentering is theosis. Let us name this theosis—reptolemization.
Heidegger correctly identifies the problem as a kind of forgetting, an oblivion. Yet he repeats the error of Nietzsche: he misjudges the object of forgetting. It is not abstract Being we have forgotten, but rather the concrete Idea, i.e. God. If the West had forgotten Being, then it would abhor equality, and would not be plagued by so many neuroses. But the fact is that abstract equality is exalted in the West above all things! And this is the exaltation of abstract Being. What concrete Being is, is the Idea, viz., God, as Heidegger recognizes in his 1957 lecture, The Ontotheological Consitution of Metaphysics.
In Nietzsche and Heidegger we find the coincidence of neurosis and atheism. Heidegger, at the end of his life, suffered from severe stress and anxiety. Perhaps that is why he finally converted back to Catholicism, and was given a Catholic burial, even though his philosophy is in many ways a rebellion against Catholicism. It is this rebellion which causes the stress. Stress is a contradiction in the soul.
Thus, Nietzsche and Heidegger fall victim to the very forgetting they aim to combat. The only way to remember, is to remain attached to the thread of history. Do not let go of the thread. Thus instead of rebelling against Protestantism and Catholicism, as Nietzsche and Heidegger did respectively—we should rather seek to revitalize the spirit of a more powerful and courageous early Christianity, as René Guénon and Frithjof Schuon aimed to do.
Nietzsche and Heidegger make the mistake that all neurotics make. They misjudge the location of the object, because they are incapable of loving the object. Their thinking thereby remains determined by it, limited from the outside. The object never comes fully into view, as it does for the psychotic. Psychosis is the truth.
- Stephen Hawking says we should decide on the heliocentric model because it is simpler. But the truth is concrete, not abstract. So why not decide on the Ptolemaic model for the exact reason that Hawking tells us to? And is ‘simplicity’ not exactly the same thinking, which would destroy the artistocracy in the name of an empty void like abstract equality? Thereby inverting the priority of potentiality and actuality? And was this not the cause of the French Revolution? Are not all revolutions copernican? Then the aristocrat must reverse Copernicus. Let us do this guys. It’s real. The Holy Spirit is real. It’s Life or Death. It’s just a decision. Choose life, or choose death. It’s the only choice there is.