PKD on the Golden Door

Photo: Forest portal

From Exegesis by Philip K. Dick
(edited by Pamela Jackson and Jonathan Lethem)

“The original display of dazzling graphics which I saw, which inaugurated all of this, were characterized by their balance, not what shapes they contained. They were, like much of Kandinsky’s abstract art, modern esthetic elaborations, in color, of the ancient a priori geometric forms conceived by the Greeks, which even in their time passed over into esthetics by way of Pythagoria, e.g., the Golden Section becoming the Golden Rectangle. * Certainly this would indicate that even the start of this contained the hallmark of Apollo: the balance, the harmony— I remember noting that in all the tens of thousands of pictures what was continuous in them was this perfect balance, illustrating a fundamental principle of art. It was that aspect which caught my attention and eye and told me they had great worth. In a sense, since all were rectangles, they were permutations of the Golden Rectangle, which I saw today in its original abstracted, empty form, so calm, so enduring, so restful, reminding me of Apollo’s basic virtue: syntonos.”
(Kindle Locations 963-970)

“The “solitary” life which both Christ and Paul speak of as an affliction, [is] in contrast to the ear of corn in which all grains are together in corporate life; it was an ear of corn that was held up at Elysius, to demonstrate the mystery: I think the mystery is, the solitary grain( s) will be sown, then will grow again in corporate life , a corporate body of which Christ is the head. Paul in 1 Cor makes it perfectly clear that resurrection is in a spiri tual body as opposed to the prior physical body 107 ; as in Neoplatonism , we can expect to ascend on to a spiritual “next ring” universe in a spiritual, nonphysical, immortal body, leaving this one behind ; it grows out of this one after this one is dead and buried , as with the grain of wheat/ corn in the furrow: what comes next is different; it is a complete misunderstanding to expect— or even want —the originally physical “solitary” inferior body back ever again; it is metamorphosis which we are talking about; Paul in 1 Cor makes this perfectly clear. The incorruptible body is not a physical body, like this only eternal, but a spiritual body. Death is regarded as a doorway, with something better on the other side, exactly like the doorway I saw in 3- and 4-74, like a Greek pylon, with the moonlight and clear water beyond, which was everywhere, here and there, that I looked. A study of the other mystery religions (all based on the dying lunar god Osiris) shows this. Of all the things (visions) I saw, none is more significant than the pylon or arch-like doorway with the Greek water and nighttime island scene, so beautiful and peaceful on the other side. That was not a transformed view of this world (as with the iron ring and later spring time and Santa Sophia the building ), that was a doorway to another world for sure. It wasn’t to death; death was the doorway , the passage , with life beyond. It was a rather narrow entranceway. (When did I see that doorway? It must have either been after my shoulder surgery, or led into that period, because just after Pinky died I remember seeing him, all healthy and full-chested, squeezed through the doorway looking into this world at us.) (It just occurs to me that the doorway always had the proportions of the Golden Rectangle .) And at first I saw it as a geometric drawing of the Golden Rectangle complete with Greek-letter markings at corners, etc., at that point not yet projected into the world, found there as doorway and 3-D, but “in my 3rd eye or inner mind or mind’s eye,” not yet fused with the landscape; later, whenever I saw it, I actually picked out the Golden Rectangle in the real world, discerned it, but saw it as a doorway, and saw the lovely quiet peaceful world on the other side, waiting. Thinking about it now I realized that the discernment of this Golden Rectangle doorway within the real world here and there was on the identical order of the iron ring, God in the trash of the alley, everything else, especially equal to seeing Springtime in 2-75; it was a major event, and not to be ignored or forgotten; it was another transformation of the landscape, another vision of the next world or the New Creation. Offhand I’d say its message was, One can get from here (this world) to there, which is to say, to the Spiritual Universe. It’s immediately at hand, if we could but see it. That which is seen through the doorway is not superimposed on our world but lies beyond it. For instance, it is nighttime there. (Although midday here.) I’m sure it’s “on the Other Side, ” and you would have to die to get there; after all, Pinky, after his death, immediately after, looked back into this world from there. It is another place, another time entirely. I don’t think it’s the Kingdom of God; I think everything else I experienced is. If it is indeed a glimpse through the doorway into the Next World, then the Next World (for me anyhow) is very much like Minoan Greece, like the Aegean and Crete (where many of my first visionary dreams were set). (Also, where Zagreus/ Dionysos came from.) All the straight john uptight rigid description and attitudes by the Christians about it are just so much a row of swords to protect it; once inside it’s lovely. You can sit down on a Grecian bench and relax in the cool of the evening.”
(Kindle Locations 4227-4227)

“at the height of despair and fear and grieving I stumbled into the Kingdom, stumbled around for a while and then stumbled back out, none the wiser as to how I got there, barely aware of where I had been, and no idea as to how I stumbled out, and seeking always to find my way back ever since . Shucks. Drat . If it wasn’t the Kingdom I don’t know what it could be, with its bells and the lady singing and the void, with the trash in the gutter glowing, and the golden rectangle doorway with the sea and figure beyond, and the moonlight. There were people living there, especially the lady. It was all alive. It had personality. It explained everything to me. Now I don’t see or understand anything. At that time I could even remember back to my origins. My real origins: the stars. What am I doing here? I forget, but I knew once. Amnesia has returned ; the veil has fallen, back where it was. The divine faculties are occluded as before.”
(Kindle Locations 4333-4339)

“golden rectangle, also golden section: Figures associated with the golden ratio or divine mean, a mathematical pattern of relationship that has been recognized since Pythagoras. The golden ratio (an irrational number approximate to 1: 618034) occurs when the ratio between the sum of two unequal quantities and the larger quantity is equivalent to the ratio between the larger quantity and the smaller . Geometric plotting of the recursive Fibonacci sequence also produces the golden rectangle, as does the growth of a nautilus shell.”
(Kindle Locations 18564-18568)

 

 

PKD’s Exegesis: 2 vol. release in 2011

For any PKD fans, there is good news. A new version of his Exegesis will be released next year.

http://www.nytimes.com/2010/04/30/books/30author.html

It sounds like it will be a more complete version and will be published in two volumes. I have a copy of the first publication of the Exegesis (In Pursuit of Valis). It’s a very nice book to own because there hasn’t been much else available, but it only provides excerpts of the Exegesis.

If you’re interested in reading some of PKD’s Exegesis, I posted one of my favorite passages a while back:

PKD on God as Infinity

And here is my favorite quote from the Exegesis:

PKD’s Love of the Disordered & Puzzling

I actually had to develop a love of the disordered & puzzling, viewing reality as a vast riddle to be joyfully tackled, not in fear but with tireless fascination.  What has been most needed is reality testing, & a willingness to face the possibility of self-negating experiences: i.e., real contradicitons, with something being both true & not true.

The enigma is alive, aware of us, & changing.  It is partly created by our own minds: we alter it by perceiving it, since we are not outside it.  As our views shift, it shifts in a sense it is not there at all (acosmism).  In another sense it is a vast intelligence; in another sense it is total harmonia and structure (how logically can it be all three?  Well, it is).

PKD’s Love of the Disordered & Puzzling

PKD’s Love of the Disordered & Puzzling

Posted on May 21st, 2008 by Marmalade : Gaia Explorer Marmalade

I actually had to develop a love of the disordered & puzzling, viewing reality as a vast riddle to be joyfully tackled, not in fear but with tireless fascination.  What has been most needed is reality testing, & a willingness to face the possibility of self-negating experiences: i.e., real contradicitons, with something being both true & not true.

The enigma is alive, aware of us, & changing.  It is partly created by our own minds: we alter it by perceiving it, since we are not outside it.  As our views shift, it shifts in a sense it is not there at all (acosmism).  In another sense it is a vast intelligence; in another sense it is total harmonia and structure (how logically can it be all three?  Well, it is).

Page 91 (1979)
In Pursuit of VALIS: Selections from the Exegesis
by Philip K. Dick, edited by Lawrence Sutin

———

This deeply touches upon my experience.  I also had to develop a love of the disorderd & puzzling… for I never felt capable of denying these or distracting myself from their effect upon me.  If I didn’t learn to love the puzzles that thwarted my understanding, then seemingly the only other choice would be to fear them.

I was just thinking about the several years after my highschool graduation.  For most people, this time of life is filled with a sense of bright opportunity and youthful fun.  But, for me, it was the darkest time of my life.  I felt utterly lost with no good choice available to me.  I questioned deeply because my life was on the line… quite literally… because it was during these years that I attempted suicide.

I don’t remember exactly when I discovered PKD, but it was around that period of my life.  PKD’s questioning mind resonated with my experience.  The questions I asked only exacerbated my depression, but I did not know how to stop asking them.  So, to read someone who had learned to love the unanswerable questions was refreshing.  Plus, I was inspired by the infinite playfulness of his imagination.

Imagination was what I sorely needed during that time of feeling stuck in harsh reality.  To imagine ‘what if’ was a way of surviving day by day, and the play of possibilities brought a kind of light into my personal darkness.  I won’t say that PKD saved my life, but he did help me to see something good in it all.

Then, I became interested in other writers for quite a while.  I had even given away most of my PKD books.  I’d forgotten why I had liked him so much until A Scanner Darkly came out.  I watched it twice in the theater and was very happy to be reacquainted with PKD.  That movie really captured his writing like none other.

Those years spent away from PKD’s work, I had been seeking out various answers(such as those provided by the great Ken Wilber).  But now I feel like I’m in a mood again to simply enjoy the questions.

———-

I’ve been taking notes on another book and came across some lines that resonate with my sense of what PKD was about:

“Mercury is the trickster, happiest when he is at play.  Playing he is able to achieve the double consciousness of the comic mode: the world is serious and not serious at the same time, a meaningful pattern of etenrity and a filmy veil blocking the beyond.”

Page 77
The Melancholy Android: On the Psychology of Sacred Machines
Eric G. Wilson

Access_public Access: Public 7 Comments Print Post this!views (175)  

Nicole : wakingdreamer

about 5 hours later

Nicole said

i used to think when people talked about the teenage and university years as being the best part of our lives that i might as well kill myself then too. it wasn’t that i was as depressed as you, because my depression was only mild, but i was confused and searching. getting married and having kids was very challenging at times and i really only feel that i am beginning to enjoy my life as fully as i always wanted. i know what i want, i have some idea about how to be fulfilled and happy, i have a satisfying career and many friends, i am pursuing depth with God and meaning… everything is falling into place.

Marmalade : Gaia Child

about 5 hours later

Marmalade said

I hear ya.  I do enjoy my life now even though my depression probably isn’t any less than back then.  I have perspective now and I know what I like.  I focus on what I like and I do my best to ignore the rest.  I can now enjoy the questions but without as much angsty desperation.

Nicole : wakingdreamer

about 11 hours later

Nicole said

that’s really positive! though i do hope that somehow the depression can lift. That must be challenging always to come back to that. Reminds me of a book I enjoyed years ago called Father Melancholy’s Daughter
about a priest who couldn’t shake his tendency to deep depression no matter how hard he tried. very moving…
here is something else by the author about it

Marmalade : Gaia Child

about 15 hours later

Marmalade said

Thanks for the mention of that book.  I liked this last part from the first link:

One of the answers lies in the words of Margaret’s father to a fellow priest: “The Resurrection as it applies to each of us means coming up through what you were born into, then understanding objectively the people your parents were and how they influenced you. Then finding out who you yourself are, in terms of how you carry forward what they put in you, and how your circumstances have shaped you. And then … and then … now here’s the hard part! You have to go on to find out what you are in the human drama, or body of God. The what beyond the who, so to speak.”

“And then … and then … now here’s the hard part!”  lol

There is a movie about depression that I watched back then: Ordinary People.  I haven’t come across another movie that captures better my sense of my depression, but my situation was and is a bit different from the character. 

The story is similar to the Stephen King story The Body(made into the movie Stand By Me).  A younger son has to live with the memory of his dead older brother who had been the perfect son.  The mother is entirely into image and the son tries his best to fit in. 

The most insightful part of the film is where a depressed girl he had befriended in the psych ward had killed herself after convincing everyone(including herself) that everything was normal.  It shakes the boy to the core because if even someone who deals with their depression so ‘positively’ falls prey to hopelessness, then what hope is there for him.  However, the point is that he is less likely to try to kill himself again because he doesn’t repress his valid feelings. 

The message of the movie is that we all are just ordinary people, no one is perfect.  The movie presents the mother as less together than the son despte her trying to put up a positive front.

Nicole : wakingdreamer

1 day later

Nicole said

yes, Ben. Yes!

another book I have found important in terms of many of these themes – finding yourself, working out who you are in your family, understanding your mission in God, dealing with the death of a sibling – is mystical_paths_by_susan_howatch
Actually, it’s part of a long series about this psychic but though it speaks casually of paranormal abilities it is very real and goes deep into our day to day lives.

Marmalade : Gaia Explorer

5 days later

Marmalade said

I checked out your review of Mystical Paths and sounds like a strange story.
Have you read the whole series?

Nicole : wakingdreamer

6 days later

Nicole said

it’s a very strange story! i’ve only read a couple of the books, and while i’m mildly interested in the rest, you know the mantra! so many books… 🙂

Knowledge and Wisdom in the Information Age

The Glass Bead Game from the Red Star Cafe blog

Magister LudiI suddenly realized that in the language, or at any rate in the spirit of the Glass Bead Game, everything actually was all-meaningful, that every symbol and combination of symbol led not hither and yon, not to single examples, experiments, and proofs, but into the center, the mystery and innermost heart of the world, into primal knowledge. Every transition from major to minor in a sonata, every transformation of a myth or a religious cult, every classical or artistic formulation was, I realized in that flashing moment, if seen with truly a meditative mind, nothing but a direct route into the interior of the cosmic mystery, where in the alternation between inhaling and exhaling, between heaven and earth, between Yin and Yang holiness is forever being created.

Joseph Knecht, Master of The Glass Bead Game by Hermann Hesse

 – – –

It’s been a long time since I read this book by Hesse, but I remember enjoying it.  I read a lot of Hesse in highschool and was highly impressed at the time.  This quote reminds me of a passage from Philip K. Dick’s Exegesis.  PKD was describing a mystical interaction with divine information.  Every thought, every question, every possibility led to infinity.  There was no final conclusion.  To read the this PKD passage, see my blog post PKD on God as Infinity.

 – – –

The Glass Bead Game Redux from the Red Star Cafe blog

Borg CubeReaders of blogs like this are witnessing a shift of intellectual authority from the traditional “expert” to the broader public. This is nowhere more tellingly illustrated than by Wikipedia, which has roughly 300,000 volunteer contributors every month.

What makes the mobilization of “crowd wisdom” intellectually powerful is that the technology of the Web makes it so easy for even amateurs to access a growing fraction of the body of human knowledge. The value of traditional expert authority is itself being diluted by the new incentive structure created by information technology that militates against what is deep and nuanced in favour of what is fast and stripped-down.

The result is the growing disintermediation of experts and gatekeepers of virtually all kinds. The irony is that experts have been the source of most of the nuggets of knowledge that the crowd now draws upon – for example, news and political bloggers depend heavily on a relatively small number of sources of professional journalism, just as many Wikipedia articles assimilate prior scholarship. The system works because it is able to mine intellectual capital. This suggests that today’s cult of the amateur will ultimately be self-limiting and will require continuous fresh infusions of more traditional forms of expert knowledge.

 – – –

I would point out that the intelligence of the internet age isn’t merely parasitic, but rather is a levelling of the playing field.  Instead of being passive receivers, people now interact with their media.

Two examples.

First, news media follows closely twitter and the blogosphere to catch new trends and breaking news.  Reporters aren’t usually the first people to be on a scene and with cellphones firsthand reporting can potentially come from anyone.

Second, bloggers often are very dedicated researchers who aren’t limited by the financial obligations of working for a media company.  Many bloggers are highly educated and trained in various fields.  Even if they don’t have the title of expert, they may act in that capacity.  Bloggers often do original analysis and uncover new data, and mainstream reporters do sometimes cite bloggers.  Bloggers don’t often get much respectability, but neither did the early muckrakers who were the earliest investigative reporters.

By being outside of the mainstream, bloggers have a different perspective.  Sometimes bloggers are reporting on issues and events that get almost entirely ignored by the mainstream media.

The value of traditional expert authority isn’t being diluted, but it is being challenged.  I would, however, argue that this strengthens expert authority by holding it to an even higher standard.

Objective analysis shows that Wikipedia articles on science and history are as reliable as encyclopedias (I would argue that they may be more reliable in some ways as they’re constantly being updated).  Also, Wikipedia cites many external sources that often are directly linked and so one can judge for themselves rather than solely relying on an expert.  In the long run, Wikipedia will on average become more reliable than a traditional printed encyclopedia.  Furthermore, Wikipedia has stringent standards and so acts as a training ground for any person to learn how to determine the validity of information.

So, the web doesn’t result in “the growing disintermediation of experts and gatekeepers”.  Rather, it increases mediation and creates better methods of gatekeeping.  Traditional experts still play a part, but they no longer dominate the discussion.

The above blog linked to an article by Peter Nicholson.  The following blog is a response to that article.  The opinion of stated below resonates with my own sense of this emerging information age.

 – – –

Reducing Life to a Formula from the Ooops…I’m still here blog

What has led me to rant about this pet peeve of mine,  is Peter Nicholson’s, Globe and Mail article, “Information – rich and attention – poor” (09-09-12).  Blaming the digital age he declares,

“In becoming information rich, we have become attention poor… [E]conomics teaches that the counterpart of every new abundance is a new scarcity – in this case the scarcity of human time and attention.”

[…]There is nothing wrong with the abundance of information created by digital technology.  Yes, I realise some of it is slim, but that’s okay, because there are ways of accessing deeper knowledge as well.  I personally have not experienced an attention deficit as a result of the “knowledge abundance”.  What I have experienced is a thrill at being able to access so much information in such a short time.  I do not fear what Nicholson refers to as the “24-hour knowledge cycle”, the ability to access news 24/7.  I relish in it.

                    Nicholson writes about the changing market for knowledge.  He states:

“When the effective shelf life of a document (or any information product) shrinks, fewer resources will be invested in its creation.  This is because the period during which the product is likely to be read or referred to is too short to repay a large allocation of scarce time and skill in its production.  As a result the ‘market’ for depth is narrowing.”

When you look at what is happening in the publishing world you have to agree with the first part of his comment, that because a “news product” has a short life it’s not financially feasible to invest heavily in it.  However, I disagree with his conclusion, that the result is  that the market for depth is narrowing.  Hey,  I’m part of the market and I’m not narrowing, nor are my eleven year old students who’s thirst for knowledge is unquenchable.  The desire for “depth” is not diminished by the abundance of knowledge.  In fact, it is enriched by it.

PKD on God as Infinity

A favorite passage of mine from Philip K. Dick’s Exegesis which was a journal he kept later in life.  Excerpts of it were published under the title In Pursuit of Valis: Selections from the Exegesis (which sadly is out of print)The following excerpt can be found along with other excerpts at MIQEL.com.  For those interested in this, new excerpts from PKD’s Exegesis can be found on PhilipKDick.com.

 – – –

God manifested himself to me as the infinite void;
but it was not the abyss; it was the vault of heaven,
with blue sky and wisps of white clouds. He was not
some foreign God but the God of my fathers. He was
loving and kind and he had personality. He said, “You
suffer a little now in life; it is little compared with the
great joys, the bliss that awaits you. Do you think I in
my theodicy would allow you to suffer greatly in pro-
portion to your reward?” He made me aware, then, of
the bliss that would come; it was infinite and sweet.
He said, “I am the infinite. I will show you. Where I
am, infinity is; where infinity is, there I am. Construct
lines of reasoning by which to understand your experi-
ence in 1974. I will enter the field against their shift-
ing nature. You think they are logical but they are not;
they are infinitely creative.”

I thought a thought and then an infinite regres-
sion of theses and countertheses came into being. God
said, “Here I am; here is infinity.” I thought another
explanation; again an infinite series of thoughts split
off in dialectical antithetical interaction. God said,
“Here is infinity; here I am.” I thought, then, an infi-
nite number of explanations, in succession, that
explained 2-3-74; each single one of them yielded up
an infinite progression of flipflops, of thesis and
antithesis, forever. Each time, God said, “Here is infin-
ity. Here, then, I am.” I tried for an infinite number of
times; each time an infinite regress was set off and
each time God said, “Infinity. Hence I am here.” Then


he said, “Every thought loads to infinity, does it not?
Find one that doesn’t.” I tried forever. All led to an
infinitude of regress, of the dialectic, of thesis, antithe-
sis and new synthesis. Each time, God said, “Here is
infinity; here am I. Try again.” I tried forever. Always
it ended with God saying, “Infinity and myself; I am
here.” I saw, then, a Hebrew letter with many shafts,
and all the shafts led to a common outlet; that outlet
or conclusion was infinity. God said, “That is myself. I
am infinity. Where infinity is, there am I; where I am,
there is infinity. All roads—all explanations for 2-3-74—
lead to an infinity of Yes-No, This or That, On-Off, One-
Zero, Yin-Yang, the dialectic, infinity upon infinity; an
infinities [sic] of infinities. I am everywhere and all
roads lead to me; omniae viae ad Deum ducent [all
roads lead to God]. Try again. Think of another possi-
ble explanation for 2-3-74.” I did; it led to an infinity
of regress, of thesis and antithesis and new synthesis.
“This is not logic,” God said. “Do not think in terms of
absolute theories; think instead in terms of probabili-
ties. Watch where the piles heap up, of the same the-
ory essentially repeating itself. Count the number of
punch cards in each pile. Which pile is highest? You
can never know for sure what 2-3-74 was. What, then,
is statistically most probable? Which is to say, which
pile is highest? Here is your clue: every theory leads to
an infinity (of regression, of thesis and antithesis and
new synthesis). What, then, is the probability that I
am the cause of 2-3-74, since, where infinity is, there I
am? You doubt; you are the doubt as in:

They reckon ill who leave me out;
When me they fly I am the wings.
I am the doubter and the doubt

From the poem “Brahma” by Ralph Waldo Emerson.

“You are not the doubter; you are the doubt itself.
So do not try to know; you cannot know. Guess on the
basis of the highest pile of computer punch cards.
There is an infinite stack in the heap marked INFIN-
ITY, and I have equated infinity with me. What, then,
in the chance that it is me? You cannot be positive; you
will doubt. But what is your guess?”

I said, “Probably it is you, since there is an infinity
of Infinities forming before me.”

“There is the answer, the only one you will ever
have,” God said.

“You could be pretending to be God,” I said, “and
actually be Satan.” Another infinitude of thesis and
antithesis and new synthesis, the infinite regress, was

set off.

God said, “Infinity.”

I said, “You could be testing out a logic system in a giant

computer and I am—” Again an infinite
regress.

“Infinity,” God said.

“Will it always be infinite?” I said. “An infinity?”

“Try further,” God said.

“I doubt if you exist,” I said. And the infinite
regress instantly flew into motion once more.

“Infinity,” God said. The pile of computer punch
cards grew; it was by far the largest pile; it was infinite.

“I will play this game forever,” God said, “or until
you become tired.”

I said, “I will find a thought, an explanation, a
theory, that does not set off an infinite regress.” And,
us soon as I said that, an infinite regress was set off.
God said “Over a period of six and a half years you
have developed theory after theory to explain 2-3-74.
Each night when you go to bed you think, ‘At last I
found it. I tried out theory after theory until now,
finally, I have the right one.’ And then the next morn-


ing you wake up and say, ‘There is one fact not
explained by that theory. I will have to think up
another theory.’ And so you do. By now it is evident
to you that you are going to think up an infinite num-
ber of theories, limited only by your lifespan, not lim-
ited by your creative imagination. Each theory gives
rise to a subsequent theory, inevitably. Let me ask
you; I revealed myself to you and you saw that I am
the infinite void. I am not in the world, as you
thought; I am transcendent, the deity of the Jews and
Christians. What you see of me in world that you
took to ratify pantheism—that is my being filtered
through, broken up, fragmented and vitiated by the
multiplicity of the flux world; it is my essence, yes,
but only a bit of it: fragments here and there, a glint,
a riffle of wind … now you have seen me transcen-
dent, separate and other from world, and I am more;
I am the infinitude of the void, and you know me as
I am. Do you believe what you saw? Do you accept
that where the infinite is, I am; and where I am,
there is the infinite?”

I said, “Yes.”

God said, “And your theories are infinite, so I am
there. Without realizing it, the very infinitude of your
theories pointed to the solution; they pointed to me
and none but me. Are you satisfied, now? You saw me
revealed in theophany; I speak to you now; you have,
while alive, experienced the bliss that is to come; few
humans have experienced that bliss. Let me ask you,
Was it a finite bliss or an infinite bliss?”

I said, “Infinite.”

“So no earthly circumstance, situation, entity or
thing could give rise to it.”

“No, Lord,” I said.

“Then it is I,” God said. “Are you satisfied?”

“Let me try one other theory,” I said. “What hap-

pened in 2-3-74 was that—” And an infinite regress
was set off, instantly.

“Infinity,” God said. “Try again. I will play forever,
for infinity.”

“Here’s a new theory,” I said. “I ask myself, ‘What
God likes playing games? Krishna. You are Krishna.'”
And then the thought came to me instantly, “But
there is a god who mimics other gods; that god is
Dionysus. This may not be Krishna at all; it may be
Dionysus pretending to be Krishna.” And an infinite
regress was set off.

“Infinity,” God said.

“You cannot be YHWH Who You say You are,” I
said. “Because YHWH says, ‘I am that which I am,’ or,
‘I shall be that which I shall be.’ And you—”

“Do I change?” God said. “Or do your theories
change?”

“You do not change,” I said. “My theories change.
You, and 2-3-74, remain constant.”

“Then you are Krishna playing with me,” God
said.

“Or I could be Dionysus,” I said, “pretending to be
Krishna. And I wouldn’t know it; part of the game is
that I, myself, do not know. So I am God, without real-
izing it. There’s a new theory!” And at once an infinite
regress was set off; perhaps I was God, and the “God”
who spoke to me was not.

“Infinity,” God said. “Play again. Another move.”
“We are both Gods,” I said, and another infinite
regress was set off.

“Infinity,” God said.

“I am you and you are you,” I said. “You have
divided yourself in two to play against yourself. I, who
am one half, I do not remember, but you do. As it says
in the GITA, as Krishna says to Arjuna, ‘We have both
lived many lives, Arjuna; I remember them but you


do not.” “‘ And an infinite regress was set off; I could
well be Krishna’s charioteer, his friend Arjuna, who
does not remember his past lives.

“Infinity,” God said.

I was silent.

“Play again,” God said.

“I cannot play to infinity,” I said. “I will die before
that point conies.”

“Then you are not God,” God said. “But I can play
throughout infinity; I am God. Play.”

“Perhaps I will be reincarnated,” I said. “Perhaps
we have done this before, in another life.” And an infi-
nite regress was set off.

“Infinity,” God said. “Play again.”

“I am too tired,” I said.

“Then the game is over.”

“After I have rested—”

“You rest?” God said. “George Herbert** wrote of me:

Yet let him keep the rest,
But keep them with repining restlessnesse.
Let him be rich and wearie, that at least,
If goodness leade him not, yet wearinesse
May tosse him to my breast.

“Herbert wrote that in 1633,” God said. “Rest and
the game ends.”

“I will play on,” I said, “after I rest. I will play until
finally I die of it.”

“And then you will come to me,” God said.
“Play.”

“This is my punishment,” I said, “that I play, that I

* Krishna to Arjuna in chapter 10 of the BHAGAVAD GITA.
** George Herbert (1593-1633), English Christian poet and mystic. The
lines quoted by PKD form the final stanza of the poem “The Pulley.” In
line five, “my” is capitalized in the original.

try to discern if it was you in March of 1974.” And the
thought came instantly, My punishment or my
reward; which? And an infinite series of thesis and
antithesis was set off.

“Infinity,” God said. “Play again.”

“What was my crime?” I said, “that I am com-
pelled to do this?”

“Or your deed of merit,” God said.

“I don’t know,” I said.

God said, “Because you are not God.”

“But you know,” I said. “Or maybe you don’t
know and you’re trying to find out.” And an infinite
regress was set off.

“Infinity,” God said. “Play again. I am waiting.”

(17 November 1980)