Prolegomena on Genius. The Teacher.

 This is a work about what we believe, what is possible to believe and what are the hindrances to our belief, being mainly one, intelligence, for the higher the intelligence the greater the doubt and the greater the doubt the greater the presumption that doubt is superior to belief, which has a corollary  that when we say we doubt we are superior, but this is a false belief for we are not. No human is superior to another, nor inferior, but equal. The resolution of this difficulty is our intent in saying that all human beings are geniuses, even if they have been persuaded otherwise, and the persuaders are manifold and legion. This is not to say that genius is not intelligent, but that genius is not the possession of intelligence, but of belief and trial after trial until instances of it prove beyond all indoctrination to the contrary, for  most of education is to rule out genius, which is why the generative enterprise,  the linguistic idea that every native speaker is a perfect compendium of the language and its many beauties and profundities, is not the standard issue taught in prescriptive grammars, but one instance. If you generate a grammar on the board in a classroom one grapheme at a time the understanding of that grammar will be complete, for it is already in existence in the respondents, but this will not be tolerated by the prescriptive. The generative enterprize is true of art, and writing, made intelligible by editors who regularize its experimentation, so if it concerns art and literature and language, we must know that the archeology of genius concerns the human spirit and its exploration all along visible in the child but largely doubted by the adult to whom the child is made to conform. There are so many varieties of genius we cannot know them all. This said, genius does not rule out intelligence the way intelligence rules out genius. Anyone who wills to understand these ideas will and those who believe believe, then they prove. In the end therefore it is a little solipsism where those who have have, as some one once said that only those already predestined to believe these ideas will accept them, for they are already their own. Ludgwig. We have met many people who are too intelligent to think they are a genius, but no PREFACE Tractatus Logico-Philosophicus, Perhaps this will be understood only by someone who has already had the thoughts that are expressed - or at least similar thoughts, who is not sought after the intelligent to be one of their own, even if they are a pilgrim of a child walking as a man, but a genius, even a productive member of society that all authorities want, but not in the way we provide. The hundred thousand proofs of genius are all in the moment single and one. Some authorities will admit the brain capable of all this and more, even when they do everything they can to keep it in check.

The idea of the Teacher quickly reduces to gibberish if this is the practice. The teacher must be the book, the student, and the inspiration. The teacher must embody the teaching, be an example of it in front of all the eyes being taught, but it is the ears and hearts, the nose and the lips, the hands and feet and all parts of humanyte of the whole that are taught. To come to the parts, one at a time, each at that rate of the unknown, the teacher believes what the student does not, what the chairs do not, what the law does not, what hope does not even dare, the teacher believes. What it is in this case is this, that the teacher believes all human beings are geniuses. There is no other way to say it, although it could be said that all have potential, all have been taught, all the old passes, but we are not walking on the moon, this is earth and here we find ourselves a manger. So there is nothing to do but believe. To believe and do. Many ideas and people engage in these pages and takes on societal norms, all to demonstrate in practice the idea of the teacher. The practice is varied and diverse but the idea is not. It remains the same where ever it exists and can be stated formally thus: it is the power of being to show the force of reality of a work by embodying it to those being taught in the formal discourse of the amateur, who visibly lives by his convictions...in a free and unindoctrinated habit of mind, provisional and complex according to the nature of its subject, a habit of mind based on knowledge and love.”

Notes on the Isaac Percival

Say this to say that the Name was notably demoted in the Captivity in Babylon and thereafter not allowed to be pronounced because 'it was too holy'. This reverse logic is common in every outlet today. So whether we expect a new revival, the last and best, or a deep captivity where eyes are put out is not worth a thought.

Never in midrash, commentary or sermon is it heard that Sarah deceived Abraham the way Eve did Adam. She convinced him to doubt, the chief way a man or woman can be defeated. Doubt, the doubt of faith, double oak. The audacious Promise to Abraham went in and begot his nemesis son the charismatic Ishmael. Charles Finney with Edwards called them professors who assent to faith. That is an academic term if that means without power. What is the power? It is to believe.

R.T. Kendall, in Receiving the Isaac Promise,  to consider Isaac as an undeveloped character, we know he goes on the pyre, but without Kierkegaard that is less, we know how he gets his wife and how she deceives him, turning Jacob into Esau. the Two nations that struggle in Rebekah's womb spring from the two nations Abraham sowed in his doubt. Rebekah in her deception is redeeming the doubt of Abraham who submitted to Sarah. Rebekah is stopping the loss by reversing primogeniture for Jacob. Jacob is not the primary but secondary actor. as Are Issac and Esau. The struggle is of Doubt and its deception, so here are two Jacobs as well. So what is the Isaac revival propounding the Jacob Revival? R. T.  says to the beautiful ladies on Joni that he almost feels selfish when he thanks God because that just gets him more blessing, feels as if guilty when he forgives his enemies and gets more. He doesn't mention those coals upon their head. He's thinking earthly, not heavenly. Those in think doubt to make the sheepish doubt, doubt. Does that sound at all like the Jacob revival?

In the Society of Well Meaning, Society of Prayer according to the conventions, the Society of Jesus if you are so inclined, the prophetic   popes of the Occident on the air, there are certain things to get straight. To take a text, any text, magnify part of it, ally it with another text, related old and new, and then designate some modern group movement or person with no connection whatever as one of these is called preaching. ha it works, moves people to repentance and tears, is so because we are  able to be moved from our own ...fill in the blank.... As Ludwig bon Beethoven stein said, it is the nature of the case. When the Ludwig is in the  composition of his bars or sentences in the family of meanings we allow the truth and candor, like some plane passing high overhead. If it lands are our airport like the huge Air Force I that stops all flights in the nonce, or maybe it jettisons its toilet overhead, that falls on our streets, it is the same for us as the passing of the great, for prophecies they shall fail and tongues they shall cease. As R. T. Kendall speaks, joining the word and the spirit together before the bridegroom comes, from Psalm 119, you have magnified your name above your word, that doesn't quite  cut it for those who run into that Name and are safe, that strong tower, that rock,  but such is the life of the preacher, there is whole book about in the Bible, all is vanity, Have the word and the name been exalted above all things? Is the word above the name/ ask the preacher. For you have exalted above all things your word and your Name.

Among the brigand  contributors, the Spiritual Exercises of ex military men rule. next in line allied to these in time and place come those of Jheronimus Bosch fighting in the heavenly army. and after that, nada mas, for our time is not the culmination of the ages, it is the end.

After I heard R.T on Joni the algos kindly gave me his first talk on the Isaac Revival. He talks a little like a Zen Buddhist when he says pastors pray 4 minutes a day, he wants to make it a half hour, but Whitfield and Wesley did two hours, which is what the Zens say about how long they sit. So get your watch set unless you are timeless and always prying, I mean praying, ceaselessly. Holey cow. A good preacher would say to all that, i pray all the time too when i'm not lusting after women or checking my IRA, oh yes,  I tell the breathren.

Because my understanding is that whosoever shall call upon the Name of the Lord shall be saved, and that at the Name of Jesus every knee shall bow,  query Kendall's division of the word and the name he attributes to the best translation of the Greek text, adopted by so many Protestant versions such as the KJV, thou hast magnified thy word above all thy name, finally getting something right those 1611 boys. So I read in the Septuagint, "thou hast magnified thy holy name above every thing," (Brenton) and in the Masoretic text, "You have exalted Your name and Your promise above" and in the Dead Sea Scroll text. "you have exalted your Name and your Word above all.  So while dividing word and name churches to justify Ishmael and Isaac helps make the Isaac Rev, it does violence.

As for me, "up on a ladder with scaffold and boards, with faith I am building the Name with the word."

 

Humanyte

Humanyte. Wm Arrowsmith defines it in the way we seek, chairman of the classics dept at Texas during the Athenian reign of John Silber, where I ended up between sojourns at HBCUs in Fayetteville and Dallas, the essence was this: only the inspired amateur hits the mark, the professional, the studied, the higher mind so called, becomes corrupt as soon as it leaves the realm of the intuitive implicit wonder of its life.  This is true of science let us add and religion, which puts in jeopardy more than the bulk of academia, corporate life, government and military vocations. For essentially the life of the child is the only integrity, therefore it has been said, a little child shall lead them. My exercise in humanyte begins in a row house in Germantown PA on Sedgwick St that backed up into an orphanage on a large embankment at the back surrounded by barred fences at the top. Children of the orphanage would stand  at the fences and catcall out at the a world to which they could not escape. I witnessed this at the earliest age from the back porch of that row house elevated also on an embankment at the earliest ages of two, three, four, and suppose now that this is the cause of all the little pretty ones I came to write of later in those poems of loving the world, where when your father grows up and your mother grows up, which means grows down, if down is the child, to the world of blossoms and waves, of children lifting pretty heads from pillowed beds, a highly romanticized take on the consternation and pain that child felt before age from that porch. In the front of the house up a slight gradient in memory, up on the high concrete steps from the sidewalk below,  he would sit after the mandatory afternoon nap in abstraction and more than once see his grandfather come up the walk, who would then tie his shoes. It was a slower different time, 1943 thereabouts. That grandfather much adored by his mother, being his daughter, would visit on occasion from whatever architect job he was working, for all these families lived in proximity in north Philadelphia, went to churches nearby each other, Tioga Presbyterian, First Mennonite engaged the same lives, but not wealthy, my father had to borrow the down payment for that house from his sister, Libby, the watercolor artist and curmudgeon of later years, as I discovered, for the first knowledge was this grandfather, E. A. Yeo, who had lived in large tents on the New Jersey lakes while he build by hand a very large house on a lake that in those poems I, again romantically associate with the afterlife. This was before the youth criticized the aged. Immediate family included an older brother and younger sister at that time, two more added later. The older brother added to the pathos when he was seen coming through a honeysuckle arbor in full bloom with bees, the perfume of yellow and white flowers there offset by the blood pouring from his nose, for he attracted bullies the way flowers did bees all his life. When they overflowed into my life I generally offered them the first punch as they surrounded me like the bulls of Bashan on one occasion. When I had decided to fight however the Blood among flowers, a predominant image, red on gold, Siegfried, the Nibelungenlied warriors, translated to Wales where 300 of them against an infantry of ten thousand, there might be a harvest in a cutting down, predominant images in the later Taliesin. Orphans, children, warriors, blood accrue somehow into the new world, the Viking, St. Brendan, Raleigh, the primitive, the naïve, the Cotswold world lost and found at the same time together, stirring sympathies of the amateur humanyte without introspection or planning. So neither have all these poetical and prose works or the sculptural ceramics been a result of deliberation, but of the moment, observed later and made some sense of after the fact. It is a mixed up way to compose. The last note is the first. When that Germantown family moved to the Chartiers valley outside Pittsburgh when that boy was five that began the next echelon of the natural world in that life roaming the hills, creeks and remains of strip mines polluted ye beautiful landscape, itself an explanation of life among good and evil, corrupt and pure, or at least the desire for it, sum total of all literature and life in every author of note and in all those not. Literature, the land and the people that inhabit become hence the story to tell of our Humanyte.