As we know, the first real example of a corporation was that of the Jesuit Order, the first organized body of members of a sect to function autonomously. Globalism also makes it's first appearance in the 16th Century with the creation of the Jesuit Order: The coordinated international missionary efforts. Modern globalization which began in 16th century Europe was the invention of the 'corporation' (corporeal organization) and concerned the Jesuit missionary networks around the world, from Spain, Portugal, China, India, Columbia, Brazil, Ecuador, and the Americas. The corporation in its original inception as a corporeal, foundational, philanthropic social collective developed into the Collegio Romano and intellectual priesthood. For the Jesuit order was not established as an incorporated body of say protestant and Roman Catholic members but as a corporeal (material) order with the academic practice of strict observance of Jesuits to the ordinate teacher. For this reason it is easy to say that the Collegio Romano operated as the first academic corporation in the sense that all student capacities where equally subordinate to the head of the organization in a top-down centrist 'monarchy' - incorporation (non-material integration) was never a set in the constitution of Jesuit educational structure. If the corporation is truly a materialist system of order by its mono-archical service of subjects to the corporeal-atomic superior objective then its function to the material restoration and preservation of the immaterial/incorporeal interests of the Roman church places it in the realm of a statist, military, and global functionary order. Material scientific, organic knowledge and cultural diplomacy have always been the main forte of the Jesuit occupation.
The Jesuit Order had maintained success through generations not simply due to the fact of it’s complex politic-transformative program of organization but as a process, the order has aggregated and extended itself as an intelligent organism upon the Earth. In this sense the order is organized like an organical, intelligent, system – an artificial neural network. Technology and cybernetic-capitalism has absorbed the hierarchical model of the Jesuit institution and has aggrarianized this process by the linkage of rural, public, governmental and corporate technological space. This has gone to the point where even the natural environment has been simulated and over-glossed so that reality is imperceptible to those who do not know how to access it’s memory field.
The Society of Jesus has been from the beginning a technological instrument of the organic church, its emblem, its signature, its counterfeit. Its true power today is not found within the order itself but in it’s societal dispersal into digital government and business management, all of this by code of social and political programming. Ever since the decline of influence and membership in the late 1800s and early 1900s the order has influenced the intellectual and power repetoire of state governments around the world so the point that the invisibility of the order, it’s scholarship, is directed and dictated by its embedded history into the political system. This is one level of the genetic programming of historical process by master programmers – the historical impact of the Jesuits on the heads of states has made their influence indivisible from the network model of the past. The process governing the society has been blended together with their social and political a-cole but today the functionality of the network has left any sign of the significance of ‘process’ in the category of minds of the people entertained by media government.
Thus we find once more in history that delirious illusion of uniting the world under the aegis of a single principle - that of a homogenous substance with the Jesuits of the Counter Reformation; that of the genetic code with the technocrats of biological science (but also linguists as well), with Leibniz and his binary divinity as precursor. For the program aimed at here has nothing genetic about it, it is a social and historical program. That which is hypostatized in biochemistry is the ideal of a social order ruled by a sort of genetic code of macromolecular calculation, of P.P.B.S. (Planned Programming Budgeting System), irradiating the social body with it's operational circuits. The technical cybernetic finds it's "natural philosophy" here, as Monod says. The fascination of the biological, of the biomedical dates from the very beginnings of science. It was at work in Spencerian organicism (sociobiology) on the level of second- and third-order structures.
Here there are several prophetic allusions 1). the Jesuits of the Counter Reformation had already organized the simulated projections for the WTC and 9/11 around the third IRCC (International Roman Catholic Council) in 1962, their personification was also a simulation for a 'Neo-Counter Revolution'. Y2K was the blanket for a revolution, a re-enactment of the Hegelian end of history that was also co-established in the second IRCC of 1869. 2.) Post-revolution Jesuits (Jesuit postmoderns) are dispersed reverences, a kind of Jesuit diaspora, acting outside the order and beyond the registrations to the Roman clergy and the Holy see. You find them in the invisible churches ; institutional social networks that ultimately register themselves in the gene banks of biomedicine and molecular biology. Their faith lay in the 'Oratory of Divine Love', in the code of the Reformation at the heart of Jesuitism. Indeed the lifting of the skirt of secrecy was among the greatest social directives post-9/11. Out of this unveiling, simultaneously crossing it's path with the ultimate event, we capture the congressed emblem of socio-genetic utopia, a utopia both there and nowhere and without an ultimate power that is not itself socially registered in the nowhere of theoretical cyberspace. The antagonist of the work itself would appear to be theocracy however this is also smudged away by the Leibnizian social code that we find in a world of expanded government. 3.) Sociobiology reduces social meaning to the impulses and structures of organismic contact and the mathematical-statistical processes of contact in biological organisms. Total simulation of social relations of their own will become sociobiology after the ecstasy of communication. This then circulates into a kind of social virus in which the program rejects communication and meaning, the sociobiological glitch expressed by subtle bio-phonetic adjustment; an ostracizing of the semantic, the human organism can no longer cope with the emotional and psychological overtones of communication and expressive meaning.
Simulation retracts from original meaning and manufactures a phonetic-syntax where the 'body' of the social, it's emotive acts and spiritual goals are drowned out by the implications of the speech act i.e. that of excess and the religious fear of excess. Conditioned by the sociological mechanics of cybernetic devices, ones that operate under a different thermodynamic modality of contact and process, the overlay between the organic and cybernetic device produce the repetoire of social contact. Evidence of this contact is animated internally by the cross-connection of spatial nodes that signify originary social states of shared importance. Cybernetic social space signifies social events of mundane simplicity or simulated tragedy and the network arrangement of the algorithm nullifies the meaning of the event and hence stipulates an enigmatic signifying of the social as 'the social'. Wherever the social is taking place there is an irrationality as well as the incongruent factors of a potential manifestation of this irrationality like pataphysics. Yet even before the explosion of the internet (redirect - the internet is yet to crash) cybernetics, the space of networks, was already interlaced with social history and the notion of national security as well was being transposed in the typographies of media archives (McLuhan). This notion can be supported by the fact that the internet was created by the Defence Department for public/corporate interests of national security.
Public deterrence towards the media is as old as the cinematic renderings of the aghasted spectator flipping through the newspaper. Somehow this deterrence fortifies the social consent to give-way power to social control. The space of networks is alive in media archives and has been so since the Stalinist regime over Eastern Europe. Cyberspace is a perfected social space because it's construct is designed from social contact networks, nothing of real social nature nor psychic life can survive in cyberspace. Beyond the cultures of mathematical history mathesis specialis begins with Euclid and the application of the elements to greater forms of social complexity. Each of the objects of geometry exist a priori (in the Kantian sense) as with the space of lines, points, and the Newtonian ideal surfaces. Within the space of networks there is no transcendental, there is no experience of proof since there is nothing of it's opposite to compare it to; there is no falsehood that can be made visible because transcendence has been inverted into the immanence of social computation. The algorithm is not encoded to recognize reality, in algorithmic run procedures start and end replace true and false. Several examples of sociobiology are present in calculation machines from the honeycomb social order of a bee hive to Pascal's triangle - neural networks follow a similar pattern of placing sets of binary digits within sets of organized triangular switch systems that compute by simultaneously assimilating and simulating each other across a network. The illusion of the end is the illusion of a total removing of a finalized worldview, the illusion of a total revolution, of an absolute reduction or withdrawal from a 'most likely case scenario' that we are calling (affter Baudrillard) the social genetic code. Most of the DNA, that is without a nuclear function, is indistinguishable from the phenomena of capital when considering it's procession towards the end. Function, purpose, reason; capital, though the brainchild of reason, has none in it's finality.
OHSP (One Homogenous Substance Principle) extracted from M. Blavatsky's theosophical 'secret doctrine' is the principle of the one in the many, echoing the Monadology of Leibniz; the omnipresence of a single consciousness, a single (homogenous) cosmogonic substance into which all souls or celestial bodies are referenced. "It's impersonality is the fundamental conception of the System". This fundamental principle assures both the creation of the universe, placing all organisms into the same causal nexus as God - the infallibility of human beings as well as the incorruptibility of the cosmos. What it affirms may as well be true in part for cosmology, politically however OHSP simulates a Medieval conception of the universe and of human substance, a spirit-dialectic that is driving the social elitism of the economy i.e. the mass liberation of capital. Today we have the reanimation of pre-Reformation substantialism through the network that operates via OHSP. Since the new sociobiological imperative is codependent upon the encryption that is the network (the code) is putting-into-motion all the previous clandestine theology and cosmology of the Counter Reformation into a new substantialism that codifies the liberation of the political through cybernetics.