I was quite taken with Laruelle’s calling forth of the heretical imperative in the Future Christ but disappointed with the actual heresies that he evoked, and this awakened me once again to the ultimate importance of heresy to which so few of us are open. Despite the fact that Arianism has been the most popular and pervasive of all heresies, it is not really interesting as a heresy except in its most radical expressions such as Milton, leading me to distinguish between a lighter heresy and a heavier heresy, the latter almost invariably a deeply heretical knowing of Godhead itself, such as occurs in Spinoza and Hegel. Now just as Spinoza is a far deeper heretic than is Leibnitz, and Hegel the deepest heretic in his world, Milton and Blake are the deepest heretics in the world of English literature, and yet Hegel, Milton, and Blake are all profoundly Christian. Of course, the theological world doesn’t know what to do with great heretics of this order, but at the very least they are an overwhelming challenge to faith, and to the deepest faith.
This is just the point at which I am most engaged with heresy, seeking it as an actual ground for a reversal of all orthodoxy, indeed, a reversal of the very deepest orthodoxy, one embodied in the purely orthodox God. Note how Hegel and Blake so clearly inverted or reversed this God, whereas Milton seemingly was wholly bound to it, but this is questionable if only because of Milton’s deep heresies, the most dramatic one being his pure affirmation of Creatio ex Deo in the Christian Doctrine. While few theologians can accept Blake as an authentically Christian voice, a great many are so open to Milton, just as Paradise Lost is the Christian classic par excellance, and that Christian classic which has most shaped Christian doctrine itself. For it is a Protestant illusion to think that scripture is the sole source of doctrine, unless scripture can be known as a universal scripture, and one transcending all ecclesiastical authority and tradition. Indeed, a universal scripture calls forth a universal church, or a universal Body of Christ, one which Blake certainly knew, as did the philosophy of German Idealism.
The deepest motif in the world of mythology is absolute origin, just as the deepest theological question is the origin of Godhead itself, an absolutely forbidden question. This is the very point at which my deepest heresy occurs, a calling forth of the genesis of God, an origin which is not the eternal genesis of the Godhead, but rather a once and for all genesis, as uniquely occurs in the Bible. Paganism knows the genesis of the gods, as most powerfully expressed in Classical Greece, but despite their actual genesis, the Greek gods are immortal gods, as opposed to humanity’s inevitable destiny of death. Plato is representative of only a small minority of the Greeks in believing in the immortality of the soul, and he is alone in this belief among major Greek figures, but nonetheless Neoplatonism soon becomes the dominant philosophy in Judaism, Christianity, and Islam, and when it is challenged by Aristotilianism, it is challenged by a Neoplatonic form of Aristotilianism. So Plato can be known as a truly dominant figure in the monotheistic worlds, and one who is even inescapable in our secular worlds, thereby being yet another anti-heretical power.
Perhaps that which is most alien to Plato and Platonism is absolute novum, one whose birth occurs in the prophetic revolution of Israel, a revolution finally shattering all worlds of eternal return, and making possible both ancient and modern apocalypticism, an apocalypticism revolving about the advent of the new aeon or new creation. But apocalypticism has been the source of our deepest heresies, a process already beginning with Paul, and continuing until it realizes an explosion in the modern word, as so purely manifest in Blake, Hegel, and Nietzsche. Here is our most ultimate heresy, and above all so in its enactment of God and the Godhead, a Godhead undergoing an ultimate genesis, but only by way of a self-negation or self-emptying or self-annihilation of the Godhead. I am now attempting to write a book on the apocalyptic Trinity whose most challenging chapter thus far is one on the origin of the Trinity, wherein I attempt to demonstrate that an actual Trinity cannot be an eternal Trinity, that its very actuality as Trinity demands an actual and once and for all genesis, a genesis apart from which the Trinity would be a primordial and undifferentiated Godhead, and hence not the Trinity at all.
Your fellow heretic,