Let's analyze all the ways in which this is True.
First of all, it sets man in opposition to God, for "In the serpent's reinterpretation of the order of creation, God's will and man's become reciprocally exclusive" (Schindler).
It also sets man in opposition to man, in the sense that "wills founded on goodness are intrinsically related to one another," whereas "wills founded on power have an essentially competitive relationship to each other..." This highlights the importance of the -- for lack of a better term -- "pneumatic third" that unites human groups.
In fact, a group is defined by its pneumatic third, bearing in mind that there exist bad spirits (boy and how). One of the overarching themes of the OT involves God's effort to get his people organized around the real pneumatic third, rather than its countless alternatives, such as Moloch. Moloch organizes people as much as God does, but not really. Moloch, like his disciple Marx, is the god of the ant heap.
How so? Because organization around Moloch can only be partial and exterior, rather than total and interior. You might even say that God is the "interior totality" without which the cosmos is reduced to the metaphysically sterile logical atomism discussed in the previous post.
Among other things, Moloch demands human sacrifice in order to engender his faux unity. Thus, to paraphrase Gil Bailie (or Rene Girard), human sacrifice is "unanimity minus one." While you may not be the one, there is always the implicit threat that you will be if you endanger the group unity trance. The liberal media are always on the lookout for today's sacrificial victim.
Consider how, say, Clarence Thomas, or Senator Tim Scott, threaten the group unity trance of liberal blacks. The latter constantly preach "unity," but this is a unity in defiance of reality -- like Colin Kaepernick and his imitators, who know less than nothing about the problems they claim to be protesting. Put conversely, if they were conversant with reality, they'd cease their opposition to it at once.
Yes, it is possible for good people to be wrong, which is to say, opposed to the good. How to tell the difference? Well, a good person only opposes goodness accidentally rather than essentially. Once he realizes the mistake, he feels shame and rectifies it immediately.
Not so the person who has made himself essentially bad, such as Al Sharpton, or Gloria Allred, or Hillary Clinton. It is certainly not my job to consign their souls to hell, but I don't think it is polemical or above my praygrade to notice that their souls are willfully organized around various false absolutes.
Moreover, these descendants of the Serpent proudly and conspicuously hate the good, even going so far as to call it "deplorable" or "racist" or "patriarchal," so it is not so much that they are "going to hell" as are its co-creators. As the old crack goes, they forge their fetters from their own passions.
All of this is so much common sense. For example, reciting the Pledge of Allegiance -- or standing up for the national anthem -- used to be uncontroversial, because it was an exercise -- a collective verticalesthenic -- in subordination to the psychic third.
But what are "diversity" and multiculturalism but a rebellion -- worse, an inversion -- of this truth? In this context, "One nation under God" is a pleonasm -- word of the day, pleonasm -- because there is no way for a nation to be one except under God -- or under the real psychic third, if you prefer.
Indeed, the United States is the only nation explicitly founded under this real psychic third, AKA those self-evident truths for which it is government's prime directive to protect. If the government cannot do this, then to hell with it. We're no better than any other crappy country living in some cherished delusion (as in the Middle East, excluding Israel) or nihilistic fragmentation (as in Europe).
All of this must be understood in the context of real freedom, or freedom properly understood. For Schindler, this comes down to the contrast -- or choice! -- between symbolical and diabolical freedom. Put it this way: reality is either symbolical or it is diabolical. How so?
We've actually discussed this critical idea in the past. I myself first encountered it in a slightly different guise (but same Geist) in the works of Stanley Jaki. When you get right down to it, just what kind of cosmos is this? What is its defining characteristic?
Well, first of all, we couldn't even be having this conversation if not for the fact that this is the sort of cosmos in which one thing can stand for -- symbolize -- another. The cosmos is absolutely saturated with meaning and intelligibility. Everywhere it not only gives itself over to (our) intelligence, but, via the Logos, from intelligence to intelligence. This is without question the most startling property of our cosmos -- its transmitable interior logos-unity-light. It is symbolical through and through.
That is my own interpretation. I don't know that Schindler would sign off on it. However, in discussing the primordial calamity of Genesis 3, he notes that "a denial of the truth, a reinterpretation of goodness as power, immediately makes what had been a symbolical unity into an internal strife. Man is cast out of the garden." Or soph-exiled.
"Exile from the garden in the most extreme sense is separation from the good; the furthest distance from the garden may be said to lie at the bottom of Plato's cave."
Which raises an important point: yes, man is fallen, but with varying degrees of distance from the Principle. Indeed, what is the spiritual journey -- the Adventure of Consciousness -- but the Father-Principle returning to himself via his middling relativities, AKA us, his adopted sons?
Another name for diabolical freedom is "perception is reality." This represents a total cosmic inversion -- it is the solipsistic burial of one's head up one's aseity. It is not only living in Plato's cave, or at the bottom of a well, but refusal to look up or out. And compelling others to do the same. For example, what is a government education but indoctrination into the shadows of some diabolical pneumatic third?
I well remember how, as a child, "nothing made sense." Or perhaps more accurately, "everything made no sense," by which I mean that there was no interior unity to all the things I was learning in school. And I wasn't educated in some crap district such as the LAUSD, but in an area where housing prices are inflated because parents want to get their kids into the district.
But it didn't matter. I learned countless facts of history, or science, or literature, without having a clue as to the telos that makes sense of them. I even learned about that very logocentric telos in Sunday school, but it was (ironically) equally fragmented: a seventh day fragment to go along with the fragments I learned on the other five schooldays.
Come to think of it, the only wholly unfragmented day was -- ironically -- the old sabbath, Saturday. It was given over to spontaneous play, or the uninterrupted slack of a self-healing universe.
I don't want to exaggerate the case, for the truth of the matter is that I always found interstices of slack every day of the week. Think of it as a fable, like Genesis. The point is, the real psychic third is always here, because it can never not be here.
Hell is any place from which God is absent.
Unbelief is not a sin but a punishment. --Dávila