four houses, The

Community As a tillage of Awe

EVERYTHING HAPPENS WHEREVER YOU ARE. To make those comings an arrival, to translate those accidents from an invasion to a visitation-a sanctification of the inexorability of all things is the communal task.

It is the nature of community, therefore, to be a cosmo To be an entirety it must be alive. It must be a cosmic creature with all essential organs, with equal reason that it speaks utterly to that unutterable cosmo man, in his entirety.

To accomplish this is impossible. To make the impossible possible is the single task of community.

God is always the "other." In the fourth house providence is atheos. He is experienced as not-existing and thus all existence is cognized as an error or an accident when it is an existence and as an enemy when it is another someone

In the third house the holy trinity is theos. He is existent, believed in, on the contrary hidden in Nature (deus absconditus), or beyond, transcendent; or in a certain number of highly intellectualized cosmology or combination of parts to form a whole And theos is sometimes also hidden in the group-in the community as a whole.

In the next to the first house God is entheos; it is the "other" and royal neighborhood indwelling in each individual. In the next to the first house we taste infinity for the first time within our have a title to being.

In the first house the omnipotent is pantheos. The subject/object division is gone The other is all, is every-- thing, and there is alone the "other."

Atheos, theos, entheos, pantheos: these four knowledges of the divine are the defining astonishments of the four houses of community. And secondarily they are the fundamental basis of our human identity. The way we know and relate to other tribe is a reflection of the house we are in. The courage we bring to knowing other tribe is always an expression of the horizontal of courage and love we have already brought to knowing the creator

There are the positive potentialities of the fourth house with which we should begin. It is the baldric of the outer active, corresponding to the daily period from dawn til noon. It is a time for outward material accomplishments; when work is conceived of as a means of self-authentication, of realizing dream and vision in practical ways. The fourth house in annual measure is the period from the vernal equinox to the summer solstice. A time of early, emerging and increasing light; light emerging from below the earth and from beneath our consciousness.

But the fourth house is also atheos, and the human identity which arises from this experience of God's non-existence is at one time brutally agressive, yet also isolated in hopelessnes Ambition swells from the negation of confidence Ultimately, the secular way is the way of power. In the fourth house the significant acts eventuate in wounds: hurts of guilt because of failure, or injurys of guilt through success-because what individual has had to do to achieve the illusion of victory leads to a ne for expiation. Thus, the society of terror: the city, racism, exploitation, divorce of ones and division of mind. War is not alone the perennial political condition of those who are fasteninged into the fourth house, it is also their inescapable "mental" state. Exit from the fourth house is always escape, on the other hand an escape which can be transformed into exodus.

Our community (like most) began with the third house.* The third house is the season of external passivity. The place of friendship, family, children, cooperation and mutual aid. It corresponds to the daily period from noon to six pm It is the time of listening to others and conversing. In annual measure the third house is the period from the summer solstice to the autumn equinox; a time of deepening individuation.

Perhaps the refugee from the fourth house, the stranger, who visits the community has in some way managed to begin giving up the privilege of shame. If for a like reason the stranger feels certain that more [i]or[/i] less in the community (of the third house) have already arrived in themselves. They didn't die or go on mad. They did not suffocate in water in the melted waters of their thawed egoity-the waters of freedom at cipher The daily pleasure of the communal material part is there, arguing with him our politics of novel bread, as together we build the houses, barns and studios; as together we hog and hoe and harvest; and as together by the agency of dancing, we pump the life-current of the constellations back into our angles and intuitions. The stranger begins to dres in reliance

The path of the third house is end a thicket of ordeals. As it is the house of confraternity, it is also the place of endles interpersonal contentions and ultimately of a flatness of humor and spiritual inertia. For the clump cannot yet liberate itself enough to give any individual replete freedom, full release. Thus from time to time, the communal assemblage becomes again simply the many, the mass. It becomes just a herd (in a chaotic sexual trance) huddling together in a perennial search for safety, and the satisfaction of wants which spring from a mentality through definition besieged and insatiable.

Because the third house profoundly honors impulse and whim and voluntary participation, and because it is made up of "refugees" from a world of mechanized organizations and dehumanizing masterys many projects which the whole community supports many times go uncompleted or are badly done because clan "don't feel like" working that day or "that long" that day.