Heaven and How to Get There

Revival Movement Association

revivalmovement.org 

 

 

I. 

 

One of the ironic consequences of mass migration from sub-Saharan Africa is that there are suddenly lots of evangelical Christians on the street corners, preaching the gospel and reaching out as missionaries. 

 

In other words, having been colonised and converted by bible-bashing Europeans in the nineteenth-century, they are now attempting to undo secular modernity and effectively plunge us back into a world of religious mania.   

 

Thus it was I was given a little leaflet this morning, encouraging me to turn away from sin and put my faith and trust in Lord Jesus Christ, Saviour, as well as promising to reveal not only what Heaven is like, but, more importantly, how to get there.  

 

 

II. 

 

According to the leaflet, Heaven is a wonderful place whose beauty is incomparable:

 

The God of the Bible is a God of beauty, and this is why Heaven will be perfectly beautiful. It will be so beautiful that it cannot be compared to anywhere here on earth.   

 

Note how Heaven is capitalised, but earth is not: Nietzsche would argue that this provides a crucial insight into the Christian mindset; to the fact that Christianity prioritises that which comes after life whilst, at the same time, devaluing material (mortal) existence and is therefore profoundly nihilistic [1]. 

 

But let's leave aside the anti-Christian case against Heaven until later and continue with our reading of the leaflet ... 

 

Interestingly, no sooner are we told about the beauty of Heaven than we are informed that this is its least important aspect. What matters far more is the fact that Heaven is the place where all the purest, humblest, most unselfish people the world has ever known finally come together as one flock. 

 

And, to top it off, Jesus Christ Himself is there - as well as God in all His glory! Thus, in Heaven, we will finally have the opportunity to see God with our own eyes! 

 

I find the emphasis on this selling point a little perplexing; I'm no bible scholar, but didn't Jesus say somewhere or other that blessed are those who who have not looked upon the face of God and yet still believe in his majesty? Are we not encouraged to doubt our own eyes on the grounds that the senses can deceive us? [2]  

 

 

III. 

Moving on ... The little leaflet also tells us that Heaven is a place of happy reunions - i.e., a place where the dead and the living can catch up and renew relations, reminisce about old times, etc. 

 

There's no consideration of the fact that not everyone wants to meet with their former friends, partners, and family members - and certainly not if we are then never more to part. For as Larry David (mistakenly) reveals to his wife Cheryl in an episode of Curb, the great attraction of an afterlife is the thought of being free and single once more and able to make a fresh start: click here [3].  

 

 

IV. 

    

Clearly, as much as those who long for Heaven hate earthly life, the thing that really motivates their faith is fear of death, as this (inadvertently hilarious) passage makes abundantly clear:

 

Another great truth about Heaven is that there will be no death there. We will never have to endure the heartbreak of watching a loved one passing away. We will never again have to watch the undertaker as he screws down the coffin lid on the one we loved, there will be no black ties, no funerals passing through the streets, no standing by an open grave and watching a coffin lowered into it, no listening to the clods of earth as they fall remorselessly on the box that contains the remains of the one we love so much and whose death has left us so sad and broken. Thank God there is no death in Heaven!

 

Now, experiencing Angst - as Heidegger was at pains to explain - is a fundamental aspect of being human. Angst isn't merely a form of anxiety born of thanatophobia; rather, it is how Dasein grasps the idea of finitude and confronts the void at the core of existence [4].

 

In other words, angst allows us to understand that being-in-the-world rests upon non-being. An unsettling thought, perhaps, but ultimately a liberating one that dares us to live and become who we are (or find authenticity and accept responsibility for our own choices, as Heidegger would say).    

 

And those who would deny us this - and who would, in effect, rob us even of our own deaths - deserve our contempt.  

 

V. 

 

Finally, as to how to get to Heaven ... 

 

There is, apparently, only ONE way: and that is by accepting Jesus as your Lord and Saviour:  

 

Jesus is the only way, and no man can come to the Father except through HIM. If you reject Him you shut the door to heaven on yourself. 

 

Well, that's unfortunate, perhaps, because I do reject Jesus - and I don't even think, like Lawrence, that there are many saviours and that man can secure himself a spot in paradise via a number of paths leading to God [5]. 

 

And - just to be clear - I wouldn't want to go to a Heaven in which the purest, humblest, most unselfish people are all gathered; because these people are very often nothing of the kind and they seem to spend a good deal of their time revelling in the misfortune and torment of those burning in that other place, which, let us remind ourselves, has a sign above its gates declaring: Built in the name of eternal Love [6].  

 

Ultimately, I stand with the naked and damned and not the smug and saved in their new white garments; and I choose to be amongst the scarlet poppies of Hell rather than in a Heaven "where the flowers never fade, but stand in everlasting sameness" [7].   

  

 

Notes

 

[1] Nietzsche speaks of afterworldsmen who create a vision of paradise born of suffering, impotence, and an impoversished form of weariness: "It was the sick and dying who despised the body and the earth and invented the things of heaven [...] They wanted to escape from their misery and the stars were too far for them." See Thus Spoke Zarathustra, trans. R. J. Hollingdale (Penguin Books, 1969), p. 60. 

 

[2] See John 20:29. The KJV reads: "Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed." 

 

[3] Curb Your Enthusiasm season 4, episode 9: 'The Survivor' (2004), dir. Larry Charles, written by Larry David, starring Larry David and Cheryl Hines.    

 

[4] See Heidegger, Being and Time, Division I, Chapter 6, where Heidegger not only discusses Angst as a fundamental mood, but relates it to his important notion of Sorge (usually translated into English as care and which provides the basis for Heideggerian ethics).   

 

[5] See the fragment of text written by Lawrence given the title 'There is no real battle ...' in Appendix I of Reflections on the Death of a Porcupine and Other Essays, ed. Michael Herbert (Cambridge University Press, 1988), p. 385. 

      In this piece, Lawrence argues that "the great Church of the future will know other saviours" and that the reason he hates Christianity is because it declares there is only one way to God: "'I am the way' - Not even Jesus can declare this to all men. To very many men, Jesus is no longer the way. He is no longer the way for me." 

 

[6] This idea of the sign is found in Dante's Inferno Canto III. Lines 5 and 6 of which read: Fecemi la divina podestate / somma sapïenza e ’l primo amore (My maker was divine authority / the highest wisdom and the primal love). But note that Nietzsche says it displays a certain philosophical naivety on the part of the Italian poet and that if there is a sign it is placed rather above the entrance to Heaven, with an inscription reading: Built in the name of everlasting Hate. See my post - 'A Brief Note on Heaven and Hell' (18 October 2014): click here. 

 

[7] D. H. Lawrence, Apocalypse and the Writings on Revelation, ed. Mara Kalnins (Cambridge University Press, 1980), p. 144.   

 

Thoughts Inspired by Ben Woodard's 'On an Ungrounded Earth' (2013)

Punctum Books (2013)

 

 

I.

 

When I hear the term geophilosophy my first thought is not to Deleuze and Guattari's work, but, rather, back to Zarathustra's injunction that above all things his followers should remain true to the earth and not listen to those who speak of superterrestrial hopes [a].

 

So a study such as Woodard's - author also of the darkly vital text Slime Dynamics (2012) [b] - was always one I'd feel obliged to get around to reading sooner or later. 

 

That said, I'm not sure his attempt to unground the earth will be something I'll be entirely comfortable with, although maybe that's the point and I'm certainly not adverse to the idea that we might denaturalise, destabilise, and deterritorialise the earth if that's what it takes to challenge certain models of thought that justify themselves by showing how they are grounded (and anchored) in the security of terra firma.

 

For I know what Nick Land means when he writes of a dark fluidity that rebels against such philosophies [c] - one wouldn't be able to continue with a blog called torpedo the ark if that wasn't the case. But, it's important not to be too swept up and carred away by talk of dark fluidity and solar waves etc.

 

For ultimately, I agree with Negarestani writing in his Cyclonopedia (2008) - and quoted here by Woodard - that whilst the earth with its solidity, gravity, and wholeness can be restrictive, the destruction of all ground to stand on only results in another hegemonic regime. 

 

Ungrounding, therefore, has to be about something more than mere destruction; has to involve the discovery or unearthing of an underside to the ground, or what I suppose those excited by the demonology of a new earth might call an underworld - although it's more the realm of worms [d] rather than horned devils; a place of decay and decomposition rather than evil.  

 

Does Woodard wish for man to inhabit such a world? I'm not sure - although he does point out that humans have, at times, lived beneath the surface of the earth and does insist that we "must burrow deeper into the earth, into the strange potentiality of infernal geologies" [70].  

 

Personally, I wouldn't fancy such an existence; living in a network of tunnels and underground bunkers, like a smuggler or terrorist. I don't even like riding the Tube. 

 

 

II. 

         

To be honest, Woodard's book only really came alive for me when, in chapter 4, he took us on a tour of that chthonic underworld that is commonly referred to as Hell, explaining along the way how the latter "in its chthonic configuration, suggests an odd short circuit between the earth as a shallow phenomenological playground and a deeper understanding of the earth as a complex geological system" [72]. 

For Woodard, Hell is best thought of as a volcanic inferno, rather than the dwelling place of demons; it is unfortunate, he says, when infernology is overridden by demonology (something that Deleuze is often guilty of).

III.

 

I also enjoyed the concluding fifth chapter on a monstrous dark earth that generates life which eventually rots back into compost and chaos, and a malevolent black sun, about which I have myself have written on numerous occasions: click here for example. 

 

Of the dark earth, Woodard writes:

"The earth [...] does not require much labor to become a monster. The earth is a stratified globule, a festering confusion of internalities powered by a molten core and bombarded by an indifferent star. This productive rottenness breeds the possibility of escaping the solar economy through the odd chemistry of ontology." [83-84] 

 

I'm not sure I entirely understand what he means at the end there, but I do like the thought of this earth as a storm of forces and a darkly productive monster - one that is "far removed from the Earth discussed in ecology studies and in popular culture, where it is caught between a thing to be worshiped and a thing to be exploited" [86].

 

I do not like the sons of Prometheus. But nor do I care for those sons of Orpheus who subscribe to a naive neo-pagan fantasy set in some post-industrial eco-utopia in which man is supposed to live once more in perfect harmony with nature.    

 

As for the sun, Woodard reminds us it's not simply the life-giving yellow star that so many philosopher's worship, but also a darkly malevolent monster that burns your skin and causes cancers and madness [e]: 

 

"Again it is tempting to return to Land and his pseudo-Bataillean nature philosophy. The sun must be the illuminator for Plato and Socrates. But there is, for Bataille, a second sun, a dark sun, a black sun: 'The sensations we drink from the black sun afflict us as ruinous passion, skewering our senses upon the drive to waste ourselves.'" [90] [f]

Woodard rightly notes how certain thinkers have strange dreams "about surviving this aspect of the sun, which culminates in the cataclysm of its destruction preceded by its darkening, its blackening, and its degradation towards meltdown" [90], but the fact is we're not going to outlive solar cataclysm. 

 

As Ray Brassier writes: "Solar death is catastrophic because it vitiates ontological temporality as configured in terms of philosophical questioning's constitutive horizonal relationship to the future." [g] 

 

That's a pretty nihilistic note on which to end - but there's really not much that can be done about it. For whether we like it or not, it's all going to end and not merely in the elimination of all terrestrial life, but, ultimately, in the annihilation of all matter. 

 

Woodard is by no means the greatest thinker or writer in the world, but he's to be congratulated for reminding us that oblivion is the name of the game and any humanistic optimism on this point - whether secular-scientific or mytho-religious in character - is simply pitiful [h].  

 

 

Notes

 

[a] See Nietzsche, Thus Spoke Zarathusra, Prologue 3. The original German reads: "bleibt der Erde treu und glaubt Denen nicht, welche euch von überirdischen Hoffnungen reden!" 

 

[b] Woodard's Slime Dynamics: Generation, Mutation,and the Creep of Life, (Zero Books, 2012) is another text I've not got round to fully reading, although I have previously mentioned it on Torpedo the Ark: click here.  

[c] Woodard quotes the line from Land that I refer to on p. 6 of Ungrounded Earth. It reads: "A dark fluidity at the roots of our nature rebels against the security of terra firma." See The Thirst for Annihilation (Routledge, 1992), p. 106. Note that all future page references to Woodard's book will be given directly in the post.  

 

[d] Woodward has a fascination with worms of all kinds (real and fictional); he calls them "engines of a terrestrial weirdness". See On an Ungrounded Earth, p. 21. 

[e] I have written elsewhere and at length on this; see the essay 'Sun-Struck: On the Question of Solar Sexuality and Speculative Realism', published on James Walker's Digitial Pigrimage (14 Jan 2019): click here. 

 

[f] Woodard is quoting Land writing in The Thirst for annihilation, p. 29.   

[g] Ray Brassier, Nihil Unbound: Enlightenment and Extinction, (Palgrave Macmillan, 2007), p. 223. Woodard also quotes this line in his text, see. pp. 90-91. 

[h] See the recent post published on oblivion (22 Nov 2023): click here.