Our Occidental Sentiments with Notes on Hyperphotography

For those of us who are accustomed to live on the deepest cosmical sentiments, on the innate spiritual virtuosities of a future humanity, always seeking the clearest and purest aspects of the suprised-packed forest of advanced knowledge, the swarm of creatures who insist on praising and promoting the most primeval ananchronisms of cultural decorum, the least civillized of all geographical periods and the beggining of the vast decadence that surounds us, cannot but arouse our pity and our legitimate protests. Luxury magazines dedicate their glossy pages to the study and mechanical reproduction of the most superfluous, distracting articles of art, fashion, music, literature and their commentary which reflects their objects just as emptily; the aimless proliferation of civilian talents and those who sing their praise under the banner of the word 'creativity'.

Now we who, setting false modesty aside, have the spiritual, intellectual exactitude and memory of reincarnated masters, know precisely what constitutes the meaning of 'tradition' and want above all to study this phenomenon psychoanalytically and to see what are the elements of the repressions of instinct, of education, [the egoical interests, miscomprehensions, insensibilities, infidelities, compulsions, and morbid fantasies, etc., that caused the birth in our century of this collective Babylonian movement.] Our innate capacity to recognise the rarest meaning and sense among the most top-shelf specializations of discourse the world has to offer is not only a gift of developed taste but is as well a psychic propensity which goes beyond even our own intellectual prodigyhood into the unspoken, nostalgic sentiments of private degrees of knowledge that dwells deep within the hearts of great men and were known only to deceased genius, initiates within the tradition: the elder masters.

To say our sensibilities are of an eclectic nature is to miss the mark for these investigations go well beyond 'eclecticism' ranking instead in the most dusty recessess of archives, the accomplishments of rarity contained in the Annales historia, the cloistered traditions of Europe's aristocracies past that today's lack of sense has influenced most all to neglect them. For those born outside Europe, or those living in this century in a post-continental Europe, to understand the essence of the Occident is something of an enormous rarity. Who in the American continent has truly grasped the hermeneutic truth of our heritage? Who can honestly say, with tones of deep sentimentality, to have a sufficiently expansive and detailed experience with the Occidental programe of art and education, to have attained it's eschatological truth and history from Socrates to Patocka? The elder [international] philosopher-scholar certainly has this maturity, but the youth of our beloved Europe have lost their memory. Perhaps this is much to do with the advance of corporate America onto European soil over the past few decades.

In the present age of popular photography the subject, the human figure, has lost all power of expression, every element of spectrality reduced by digital compression techniques, all spiritual value of the optical renounced, both the living human personage and its image, becomes mere still-life portraiture. It is curious to note the affinity in reproducing the human figure of today between animate and inanimate objects, between a head, for example, and a lifeless mannequin. There are far too many people unaccustomed to the world of the soul who find facile and instinctive enjoyment in such reproducible forms and of the insane logic bred of ignorance. Today we see every revelatory potential discovery extinguished, together with every element of lively, spiritual inquiry for the transcendent, to be replaced by a sort of sheeply cowardice both in technical research and spiritual content. True depth of thought [reality] can be glimpsed in those moments of publically expressed truth — when people descend from their playpen in the clouds whereabouts their heads usually entertain so many grandiose perplexities of personal superiority — but this miraculous event of revolution occurs only when there is a majority support for it or social pressure leaning from a majority forces mass confessions. This observation holds true insofar as it can be said that the truth seeker has ceased to 'seek' truth, has lost the natural instinct of the sojourning devotee who explores the lands of learning untill he has attained a complete understanding. But instead, today, mental itinerancy and data 'sponging' of trivial factoids prevails. As a result, the cultural relativism of 'all truth as relative' has itself become an absolutism; thus we see also in effect a state of mental absolvency, mass psychological absolution etc., by penace and sacrifice.  


When we feel the obstinance of others reluctancy to come to terms with indisputable facts, when we see the impenetrable stone wall put up baracading such mentalities from accepting truth, this is not to be confused with possessing a self-certain knowledge of which we are asumed to be ignorant. Empty-headed obstinance, not soviergn solidarity, is a symptom of psychophysical absolvency (i.e., the dissolved state of cranial anthropic structure, is considered a product of Shannon entropy disequilibrium, imbalance at the level of thermal information, set in motion by communication devices that utilize post-Moore's law core-digital processors in the post-Y2K period.) As such, today's people have been so completely absorbed in conflicting information to neccesitate absolutist claims to truths invalidity have lost all perspective that definite actuality itself can even be violently detested or scoffed upon.

Returning now to our critique of method in the photographic arts — it is important to have grapsed the sense that when we speak of aesthetic aims in the capturing of a real object into an image that our aim has historically been allways the portrayal of real life and, more specifically, the representation of scale to form as it appears to us in the world — for this artists were known to use the method of painting to capture a pictorial representation of human figures as idyllic objects such as human beings had imagined themselves to be (i.e., self-representation and cultural identity.) With the loss of identity succeeding with the dissappearance of modernity — art — as the dominant method of representing reality, was replaced with the camera. Once the camera developed into an analog technology capable of reproducing visual objects at visibly accurate or 'analogical' scales of representation, photography was elevated to the level of an artform since it had to compete with this loss of identity in the presentational aesthetic. Photography is now a declining art and its technical exacting quality to depict reality in the scale to form representation has reached total decline since the introduction and adoption of high-definition digital cameras. The reason for this is of course due to the compression ratios of these devices which cannot produce smooth and fluidic, true to scale representations of persons and objects as we see and experience them with the eye.

Instead of the analog [copy] representation of accuracy that is scale fit we have the digitally compressed, reduced and fragmented presentations that do not do what painting and early photography intended to do which was to represent at scale the world as we perceive it. Thus by compressing the image at high definition ratios we move away from re-presenting the world to a bare presentation — presenting the world as if it were the actual world itself — an ironic style of distorting reality, which has then pressed itself into the opticon of perceiving the real, today, is no longer experienced truthfully since our logical sensorium is programmed by bombardment with the presentation of a real [simulacrum] that is empty of the thing itself. Just like the photographs that now present them, people also have been reduced to 'cinematic' presentations as a condition of this incessant bombardment of the eye with the cyber image. Representing is done with artfully crafted skills, a methodic task, to give presentation as well as a new cyber appearance, that of a physically present body and identity that voices its pressence by designed situational awareness, thematic pictorial arrangement etc., and induces a self eliciting effect.

To elicit is essentialy to draw out or bring about a desired reaction from someone or something extant that may or may not have previous latency of the reactive element in its extance. We must proclaim that natural things do not produce an elicit response, that they, being real on naturalistic-existent grounds, do not reach us through external self appearances. Neither are we to be effaced then by the disparaging effects of exerted forces by faceless objects, themselves having been annuled by their own techniques, for we know, prior to bombardment, what lurks below the surface of unreal appearances and phantasms. The convergence between psychical properties with those properties of instruments of technique have produced a hyperbolae of disconcerted responses in us. Such responses which we have engaged or expressly entertained are merely empty projections mirroring the elicited content. We must, on a daily basis, learn to deflect our awareness away from the emulations and enactments of expressive consciousness by those who do not possess it. The scandalous conjurations of collective mobs, with their minutely calculated jesterings, and the masterful placations and diversions of fanatics and syncophants, haunt us to no end.

It is no shock then to see how this crowd has taken center stage in the theater of masks given good consideration to the fact that the once powerfull real-life appearances of human beings can now be perceived with an eye of skepticism; an eye which has been trained to calculate and separate the physical features with the knife of a photogenic analysis. Favouring the extremes of light and darkness this new skeptical eye legitamizes truth and beauty by the confirmations of a retrograde analysis of surface structures. In like fashion the extremities of over exposure and chiaroscuro that supply demonstrable proof to immediate discernment, we behold the numerous charades played out by creatures in the shadows and spotlights as they flounder to voice their inexistence.

Theogeny I [Mythologizing the Post-Millenial Fall]

We live in a phantasmic world with which we are gradually becoming familiar. I will now dispense with this use of the plural: there were, are and always will be very few humans who feel and live the completeness of human life as nature intended. Let us not limit ourselves then to the repurcussions of "Mother Nature's" effects which act on the diminished receptive senses of such and such a human. We attempt to encounter the generous embrace of nature in it's fullness and to know the reasons that govern everything visible by penetrating into the nucleus of ultimate reality. At this point I should return to my opening sentence and above all to the word 'phantasmic' in order to avoid suspicion or those misunderstandings which cause truth to be shattered as it colluides with the stone wall of obtuseness. The intellectual and spiritual deficiency of my contemporaries becomes daily more apparent — the darkness into which they heedlessly grope, and the error into which they often plunge. Over the world there hangs a low and heavy sky. There hangs over the world a low sky that precludes the starry ventricals which makes finite beings doubt and fall into amnesia. The darkness rather than lightning is made much denser by this new smoke. In it there contend the falsities, the mistaken interpretations, the total miscariage of justice, and especially the securalism in which we live, the usurped liberty to spread rumours and expectorate judgements; the stupid amnesty conceded to thoughtlessness, the free will reigning beast-like in the world. Every connection between phantasmic as I mean it and any unnatural aberration is to be excluded.


Phantasmic meaning incipient phenomenon of representation; genesis of every aspect. And, in the case of sapient mankind: the initial state of the moment of discovery, when man found himself in the presence of a reality hitherto unknown to him. The world is, additionally, more than a mere phenomenon— like Venus — it is still a kind of anadyomenon: beyond some oceanic vessel that brought it forth, amid mysterious travail, there arises a new God. Every mind is created first as a splintering from the singular consciousness, in good spiritual, or, we could say, cosmical, order. They are not separated from the equally cosmic motivation of continual change. For this reason the sense of the phantasmic will never be dullened, like the spirit which touches the borders of an unexplored region. After the cultural aesthetics of the world had become uniform in a regularity without contrasts, after it had condensed, after the last fin de sicle, from a state of oceanic calm into an inactive, stagnant coagulation, it gradually began to lose all its power of spiritual consolation and every element of sustaining vitality was little by little extinguished. From lack of internal spiritual nourishment the external form of the world became a sterile system of technical processess, a controlled ecology of artificial life. Like vegetation without water, the essence of the world came to be reduced to this current level of extremity, to a scabby superficiality, an inelastic exterior which, because is was arid, crumbled to bits.

 There remained however that boneyard of academicism; the disorderly remains of professionalism which the arrogant society of ill-informed todlers avidly prescribes to. It consisted of many unifying secular views, apocryphal interpretations and policies of a now syndicated, general, Harvard philosophy of human history. But meanwhile, new complex formations were being extracted from the biochemical base of the specie and there manifested a new specie, a new supermental being. Though this new species of intelligence could not demonstrate any kind of fancy-filled proof, and this point is of the utmost importance, that the singular phenomenon implied theogonic interpretations could be dismissed by men of science while ignoring, or attempting to corrupt, forensic facts which had not yet been officialy revealed to them. What divine properties remained evident to the broods of the Earth then became no more than a residuum of the spirit that now evokes caesuras of madness and disquitude whenever it pressences itself. And it is this disquitude that finally makes men stop and glance to different proofs; manifestations of the certainty of a new birth. If it is this anxiety that forms a prelude to a strangeness that will come to pass in the world, then let us pause: Saturn mutilated Uranus in his sleep and from his spilt blood there germinated a new fecundity, fructifying in nymphs on the Earth and the appearance of Venus from the sea. Indeed there was a rebirth, in the total fever of its delivery. But on close examination of the period (now that distance permits it) one must conclude that unease and great restlessness, the continual drive to investigate, to break and to search, are like a barbarism that could only have motivation in a subsequent fulfillment, and that this could only happen when it was superceded by something superior to it (i.e., its spiritual reason; the new specie.)

The various contortions, multiplied fragmentations, hybridizations and infinite deformations that occured during this period of genesis show how hasty and primevil was the development of this germ of the new collevtive spirituality— the etheric substance of that collective spiritual breath had been sapped from the ventricals of our physico-spiritual labours even as our inexghausting artistic efforts turned to moribund waste the universal drain of society ceaslessly imposed its new age wisdom of justificatory dogma over our misfortunes as our failure to connect to a 'positive belief' in the karmic good of the universe. From here I must confess that the exccersize of faith, destitude, hopefullness, self assuredness, positive belief, trust and patience was manifested in us most absolutely and that such assumptions were asinine at best. Karmic law, if such a thing can be said to exist, would have been manipulated under the aegis of a superficial and primitive power — a magesterial yet earthy power that is minuteley controlled to suite the privileged ambitions of the worldly. Thus now we can see a great anguish impressed on all the new art and culture that presents itself in its painful monstrosity. It reveals to us its supremely taciturn and dark character, in the midst of which we perceive the tremor of a living nucleus still confined and constricted in bitter disorder. We could also establish the barbarous primitivity of such artistic protendors, producers and posers in the language of cultural anthropology, for even though they are most often Western humans they are culturally naive; their inspiration emerges from the multi-cultural mass dynamism, the aesthetic vortex of colonial apologetics, from a history of being nourished on the Negro, an archaism which was borne of servitude and poverty, until the breath of the spiritual alighted on them and became a prime necessity, carrying them beyond the logic of cultural formalism.  

Theogeny II [The Ideology of Change; an Anthropological Error]

Why, following a precise anthropological study of human aesthetics, should naturalism prevail over the spiritual form? Let us pause to consider this spiritual form. Just as I would qualify positivism as a deficient form in the totality of philosophy, so there exists a form that is exclusively spiritual, that is to say 'abstract' and of a purely mental quality. And hence I must declare, once and for all, that I cannot accept a spiritual notion that refers spirituality directly to material things and establishes an indivisible unity with them. From a purely anthropological perspective one must conclude that this kind of spiritual notion of indivisibility is as irresponsible as blind positivism. And just as much as positivism is considered a grounding for anti-philosophical 'brute materialism', the philsophical policy that the spirit is everywhere equal to material things does not promote spiritual people. Instead what you get is a coagulate of irrationalism, super-naturalism and psychic policy in support of regressive animal-empowerment.

It may assist in the prevention of further confusion to note that contemporary spiritual collectivism devotes itself to two conflicting notions. First, the inseperability of spirit and matter would be a gross misconstruction in the abssence of a religious God. Second, the universality of change in the universe would be a gross misconstruction without mind-matter dualism. Spinozoa himself had imagined the first axiom, however with specific theological reservations, and called it pantheism. But regarding the second notion, and grounded as a logical consequence of the first, he believed that nature qua the universe was immutable and thus could not undergo any fundamental or constant changes. Evolution however presuposes a series of transformations towards more advanced structures, in nature's language, life develops, grows, maintains continuous metamorphosis. Change on the other hand is a proverbial superstision today with no real commonality to evolutionary facts or theological principles. Once again, it is an anthropological problem we are faced with — change — with respect to evolution, is not one of nature's plans. Nature strives for heightened complexity, the advancement of life into more integrated, complex life, and, unless an evolutionary extinction is permitted there are no laws governing devolution or regressive 'change'. This change, considered in its progressive stages, seems to be complicated by all the various elements that belong specifically and inevitably to it.

That monstrous suffering, and that anguished look of melancholy, are the most obvious symptoms of that very fatality in which one can detect a necessity that is clearly anthropological. The characteristics noted with regard to the present phase of the world emphasize the cultural-historical difference between the primitive and the civillized human dynamo, and simillar characteristics are verified in all previous cultural and economic periods arround the world where such dynamics existed. To offer but one parallel: in the history of Greek statuary one can establish with chronological exactness the progress of the gradual dissolving of the element of melancholia, so dimly affirmed throughout the entire archaic period (the closed phase), until one arrives at a balancing-out of that lamentable quality; from the xoanon, monoform and hermetic, to the first freeing of a limb from the body, to progressive movement, and where expression is concerned, to the earliest statue that smiles, precluding classicism — and which attains the fulfillment of its organic and spiritual impulse. It is obvious to the historian to see this melancholic tonality of existence marked throughout the aesthetic milleux of antiquity. But we must also note that there is a similitude to be found between the spiritually detached inertness of the classical statue with the numerous mythical characterizations it displays in society, particularly those expressive nuances that represent the psychological dynamics in today's people.

 

The title of Walter Benjamin's book 'Art in the Age of Mechanical Reproduction' say's it best. So for us it is no suprise, to think in terms of reproduced form — that the mechanical processess of the world have expanded solidification of human appearances. Wether one imagines this petrified look to be a consequence of the liberation of brute force or a Medusian folly of repression (in Freud's interpretation of the myth), the emotional nullity it exhibits as symbolic power exposes its true essence to be that of a schematism; a systematic plotting, planning, modelling, in short, a 'scheming' against us. 

Natural wisdom, what I often call absolute reason after Hegel, is forcibly evicted from the body by its unruly animal power and this disembodiement of the human spirit from its corporeal form renders him an atomistic and souless creature. Thus does he become a conduit of the most vacuous assertions, an empty vessel — his head is filled only with nilpotent assumptions — the failed prepredications of an alienated (secular) monkey with all its groundless positings. Indeed, the specie has determined its own secular history with such vacuity of mind that it must deduce from itself the foundational origins of its logic, building in its place [chaotic] disorderly chains made of presupositions and theoretical holes where various truths had to be reinterpreted or overlooked. Examples of such secular felonny could fill entire textbooks so I will not bother to recall them all here.

Fine Art of Cynicism Upon the Pathos of Today

By taking the words of their historical idols at face value, vainly applying them to today's problems of ignorance. In the present crisis, a Dark Age of scientific and technical reason, has replaced the previous Dark Age of absolute theocracy. Again as before, the previous history has been displaced and naively interpreted, lost to the new crisis of reason just as then it was a crisis of knowledge. What really concerns the dismal fate of today's world is the decline of philosophical thought. Thinking is shunned as a remnant of the past, as obsolescence. Philosophical language has lost priority in the minds of the public over and against the predominance of ignonimous political power, societal assemblages, and economy just as it had in the Dark Ages. Thus a Dark Age aught not be diagnosed by the predominance of either a theocratic or a technocratic worldview as from the abssence of philosophical thinking in civillization wether it is supressed by religion or science matters only to philosophers. Prior to modernity, Medievils and ancient stoics entering into the age of reason compare today to posthumanized and postmodern peoples coming to terms with European modernism or new age spiritual philosophy. One must not deny that a patient and meticulous study of reality, if it is well detected, cannot but have some results in the development of civillization — philosophers would continue to be the prophetic makers and shapers of forseeable history and civillizational development in the Occident even if their pressence in the world were to have gone unnoticed.  


When we talk of tradition I mean to reaffirm ancient and universal principles, true for all times, climates and latitudes, and I do not do so not out of a macabre fancy for reincarnation. We detest the bloodless products of a 'progress' without novelty, revolution or movement, without warmth and without life. Let the barometer of absolute reason show stormy weather. The tummult will pass and be succeeded by calm. Let us not forget that certain infantile paradoxes engender more evil than is believed. Justice is not a pleasure, let the brutes be brutish, and let us rather confess that we too have nourished many heresies. If we have never given in to Lady Industry, we confess that we are not indifferent to the attractions of Sir Progress. First we must conquer in ourselves the heresies bred of drunk passions, since before we can make demands of others, we must first be severe on ourselves. Even if no glory, no esteem, no memory remains of us, we will endeavour to represent in our minds the dispositions of the souls of those who in the silence were able to give us that sound, restorative truth that constitutes one of our greatest glories. What does it matter if these words seem dry, or if all spoken facticity falls upon deaf ears; the vein of imagination and discovery is not dry, even if the most gifted doctors show impatience and make speeches fit only to give vent to an infinite series of personal opinions. He who works for the recovery of the honesty that is essential and indispensable for the nourishment of the absolute truth needs very different support. How noxious is the constant drip-drop of conjecture. These are really authentic misdeeds that only a sharp jerk on the reins of reality can contain. Ah! the anthropological fantasies of the cosmopolitan daemos and 'universal democracy'. What is meant is 'universal confusion!'. Everyone says that we are a specie fed on vain hopes and you humans accredit this defamatory legend.  In the past, since World War I, leftism has been a suspicious entity for European humanity even before it's rise to power durring the Nazi occupations. The liberalized, cosmopolitan class were depicted as being stupid, semi-conscious, self-empowered animals hell-bent on arching themselves over the bar of reality, pushing forward false precepts of reality in contradiction to their own gut instinct. Surmounting lies upon the truth, indefinitely, they would go to any measure to outdo the inevitable for the sake of tranquil gratification. Their extended efforts only raise the indefinite debt of inevitability. The manner in which they regard truth, beauty, justice, love and honesty as mad, childish weakness, brings up the numbing stench of their own infantalism.


The mass duplicity of technical progressions is a serious issue for contemporary anthropologists who have yet to properly diagnose it. Machines have evidenced their power to control and direct the thought of men and this is a sign of the deceivable, weak qualities in them. Truly any intelligent person with real courage would address this deceptive stance in humans as it precludes any rational study of society today. Again, truth should be preffered to the political agitation and ideology which detests it. The degrees of imorality that exists today in the field of the so-called 'arts', especially in the globalized countries, is incredible. These humans who wish to be artists and are aware of their spiritual-imaginative impotency are full of subdued frustrations that shows through all their mechanical efforts to construct works by selective craftsmanship.

 

Today's young will never know what it was like durring the real revolution, before the War, and hence before the propaganda, madness, death, famine, environmental destruction and overpopulation of the emergent left. Although it was far from the world of the great periods, the post-War period, was still a world a hundred times more respectable and redeeming, a hundred times more worthy of sympathy than the world of today, where the loftiest calculations of the brute-mind; the global media, the digital arts, the music industry, the mass indulgence in synthetic, globalized and hybridized world-culture, are dragged down into the mud by a band of castrated, ineducated people; scortching lava drinkers, real bootblacks, real arse-lickers of everything superficially foreign and who, in a cowardly and criminal manner have reduced all forms of spirituality, art and philosophy to an obscene aping of the most decadent, empty and frivolous things. The envy of this horrible tribe then leads them to attack those in whom they see danger and to attempt in the vilest and most amora fashion, capitalising on the confusion, anarchy, ignorance, indifference and lazieness which reign today in people's heads, to do harm to those who work seriously, to those who possess the balanced solidarity of real humans and not of pederasts, eunuchs, onamists and old maids, to those who are still real and refuse with disdain to join the ranks of the blackguards, the existentially impotent and the imbecilic.  The gut-raking spiritual impoverishment of today's world is an ill omen that echoes the failed political logic of onus sacrifice — economic, cultural and spiritual sacrifice — that stems from colonial-imperialist greed. It is a conditional logic that survives in the international financial policies of the Rothschild's Empire. Their monopolistic use of gold to propel or destroy nations pervades the Western world, their dynastic influence extends to the occult powers over the human mind which they have controled since the Baroque age of fashion and which they now continue to instill ignorance into the people's of Earth through the use of materialistic symbolism. The superstisious philosophy behind this covert abduction of the spirit has allways been one of sacrifice and every great war, invasion, colonizing power and impedence of history has based itself upon it. Their legacy in destroying nations has been to install ideologically refined demagogues who feast upon and then popularize the historical prejudices of the people while exploiting them with false claims and promises in order to gain power there. Today, protectionist criticism and congressional impassivity against their activities is often reduced by word to the defamatory image of political despotism and puritanism. But to us it is immediately transparent to see into their empty acts and charades. The table-turning polemics, finger-pointing and the apartheidic mentalities which they engender blindsights the majority. Public jesters fall in-line for the unconsciously generated tricks played upon them by their master simulators in this game which reflects the dialectical adventures of colonial eurocentric impertinence. It is easy enough for the Brill scholar (and those of vast historical knowledge and experience combined) to secure a sound prognosis by detecting from the cultural rubble of today the return of specific public evils, charectaristic attitudes, temperaments and psychological vapours which are present whenever that financial Empire is doing its meddling with a country or unleashing its propaganda on a society. As a result of their work all strata of society today and in all corners of the world have been contaminated to different degrees.But this prognosis would never be apparent to those who neglect the rigour of 'historicism', nor would it be apparent to the politically versed Litterati in the face of the present journalistic and media powers who prey upon the fecund outbursts of their commentators and critics. Few possess sufficient knowledge to acurately see past the slough of lies and false information.


The good instincts amongst normal dissidents and religiously aware people in general have detracted from the culture of the mass and many have learned to acquire a sense for radical theories, even antithetical ones, however shows that intellectual progress is still immanent. Only certain elder members and generals who have been inducted into the conclaves of the two great Orders share the most secret mysterious of the political and thus have direct insight into the true mechanisms behind current affairs that explode in the media. Independent historical theorists of respectable decree, contrivers offten, including some stick-figure officials, gentile impersonators of Zion, have inadvertently contributed to this mass confusion that currently has everyone in a frenzy. Thus, the acrid censorship of free thought enforced through the libelous confabulations of mass media is itself a weaker spell than the associated vitrol that ushers through the scolex of its parasites.  

On Eudaemony -- [ Reflections on the Mundaness of the World]

On Eudaemony

The, in itself, "first form" of the endeavor and life of self-maintenance is the constitution of the environing world, and in it [are] human persons struggling for their "existence" in life in the world. The "existence" that they reach as men in belonging to this open-ended environing worldliness - the kind of self-maintenance, of normal satisfaction of their endeavors, of their "needs", in the personal horizon of their whole life - is one that is eudaemonistic, relative, temporary, with a finitude that never stands firm. Abstractions: egoistic satisfaction, family egoism, national egoism, species egoism, internationality in the stance of egoism. Man in historical time, in unsettled, legendary historical tradition, in the normal environing world of the nation in normal hopeful existence. The individual and his fate in this normal existence of the political whole. Belonging to normalcy, the ruling power that makes the political whole, the government. The rulers as functionaries of unitary political mankind - every people has it's ruling leader. Accord and discord among peoples in egoistic togetherness - one's own people in conflict with other peoples, it's interests. That is the continual concern of statesmen, of leaders, they have the horizon of internationality, their eyes are always on the dangers of loss of national existence, the possibility of the breakup of the environing world of the nation in it's normal form, in which is included the possibility of individually personal existence as of one citizen, who has as his purpose the familiar historical environing world of this national form and historicality, who affirms it as the sort of thing in which he can fulfill his needs or which lets him hope for a unity for his life in satisfactory form. Of course, not in individual isolation. All needs are already historically formed and the individual in the national, generative context is immediately and mediately interwoven with his countreymen in his personal existence: however egoistic he is, regard for others also living is not to be wholly written out of his endeavors and life. The life of reason in the normalcy of the countryman, in the horizon of ethnic groups (national unity), hence in the normal growth of "the people". Life purely in customary tradition (tradition within the period of normalcy), successful, unsuccessful life. In practical life the individuals rational reflection and decision is particularized. Motives for a universal rational reflection, various kinds of universality may exist.
 
We for our part, however, have lived as planetary émigrés to the worldhood of the environing world, as existential aliens, as phenomenological onlookers in a world operating within it's own autonomy but always on the fringes of a much greater cosmic ruling system. To be alien, to be an onlooker, is to be a singularity within the world, a center of gravity, surrounded by negative units of mass; non-subjects, automatons, the ‘locals’ of a peopled planet. As conscious singularum [singularly focused on the {objective} mediation of universal concernedness to conscious Being] - our business is always indeliberate; our actions only consequences dependent on the rules of autonomy within the system. Imaginary knowledge is something we have introduced into the socially connected mechanisms of this world by interrupting the social order of all those politically correct monodromes as they circle around the world and [within] a world that can only be defined by it's monodromy. Political beings circle around the polis of their nation, the political classes, who are concerned about the political status of the nation, of the people, that is the monodromy of wordly aroundness with the people in political togetherness. A people whose decisions and social actions are always dependent upon and obedient to the fads of government and corporate agency. All of these instances of destitute that have apparently occurred by spontaneous social-psychological processes of connection have never occurred at all, what appeared to be meaning uplifted from the myth of lifehood was really just the comfort of paranoia against the random non-happening of 'events' that were suppose to of had meaning. This is the vital illusion that holds the world as being good for all […the {illusory} concealment of the daemonic in maintaining worldly eudaemony -- the purported objective of a people‘s economy.]

What is called eudaemony may only give it’s concealed meaning after a grammatical deconstruction. The (eu)daemon is the non-demon who is also neither man nor beast according to the oldest accounts of it’s usage, the eudaemon is a glorified angel in exact contrast to the demonic Being. Eudaemons can only be given any form of autonomous self-definition when referenced to daemons. Unlike the angel that stands in natural contrast, the eudaemonic Being must be identified as an angel even if it were a demon. Not being a demon however it is, precisely speaking, a human being glorified as an angel; since it is the non-demon it can only be a man or a beast. Later usage has given the word a more exact quality: ‘eudaemony’ is the material maintenance of human happiness, the glorification of man i.e., worldly utopian materialism. Eudaemony is that inauthentic or outwardly exhibited happiness derived from material comforts and or vain egoic fulfillments rather than from a naturally constituted [rational] apropos or destitute. The eudaemonic man finds comfort in the things of the world for they are his enlightenment; his humility is sourced in them, in the ergonomics of leisure (work and play) feeds into his delights that his leisure time is, to an extent, monotonous economic fulfillment and that his working hours are made leisurely by fulfilling this monotony.
   
The phenomenological onlooker is acutely aware of the unnatural quality of this synthetic unity (synthesis) of toil and repose, the drudgery of life as it presents itself to the sentient mind. For him there is a deep sense of discontent in mechanical effort and a profound dissatisfaction with the indolence and entropy induced by worldly amusements. The onlooking subject is repulsed as much [by] the world as he is [of] the world and this is reflected in his intelligence and will that is overlooked as imbecility and weakness. He is scoured by those feeble minded worldlings who see in him the refracted image of truth that brings to conscience the muddiness of their own aggregate existence. Born out of true complexity, the onlooker is an evolutionarily self-contained human emergence who will always prefer to deduce the parts from it’s whole whereas his blind cohorts, those who must compete with him for evolutional primacy, will by their own nature, always reduce subject matter to the parts they believe define it’s qualities.

As onlooking subjects our gaze is directed towards the accretion [phenomena] of symbolic power as it adapts to our discriminating consciousness. Natural (discriminating) consciousness penetrates like a sword into the spatial fabric of this continuous attempt of the [sapient] world to challenge and deceive the transcendental Being of the subject -- it’s mechanistic program; to coerce the thinking subject (cogito), to masquerade around the subject, to draw the cogito out of it’s dwelling into a concern for materiality, to ‘pull the wool’ over the eyes of the subject, to stupefy and make null all obvious intelligibility, to ape him parodically as though the obvious were unobvious. It is this continuum of difference, this anthropic horizonality of the worldhood of the world that, when naively considered, places worldhood into the existential mode of apperception -- the mode of self-identification with worldhood that [is] also the state of prereflective world captivation. World horizonality presents the world as a manifold of continuous sense bestowals -- the giving of worldly meanings constitutive of the environing world of concern. Social reality, the space of common men, the work world and the social world [that] is always at-hand, the naïve world of principles concerning life; the ‘pragmatic’ logic, worldly aroundness (the political) that is immediately of [human] concern, the mentalities and concerns of men centered in mundaneity. Such is the itinerary of prereflective life; a life of wandering in the world, of prereflective men who uphold the principles derived from the sapient logic: the principles and mores of the household, of the family and of all his co-habitants whose thinking and activity must always be directed by what is at-hand; the norms of regional governments, regional programs, party politics, social welfare etc., that is his limited duty to fulfill the business peculiar to the thematic field of his environment -- an agenda to maintain the worldliness of the world.
  
Individual life is constituted in it’s all-inclusiveness as universal horizon and endeavor to be able by reflection to give the whole of life the style of something striving upwards, continuously and harmoniously affirmable -- as a whole (progressivism). Government -- solicitude for the whole people, compromising [what is] for the best form of it’s life, the “best possible” system of governing; democratic socialism, a compromise in which every “citizen” could have the best life-possibilities, first in familiar style, then eventually in change of style. Government -- care for the inner, care for the outer: for what is immediate -- public demands (change), and new publics form out of new governments, tensions arise empires fall. Egoistic motives and the individual’s passions against reason -- likewise for the politician conflict of political reason with individual-egoistic passions. Traditional motivation and rational motivation -- rational motivations on the basis of tradition, bound by it and not yet conscious of the bond (as bond of rational freedom). Man, the people in abnormality. The rupture in normal existence by “destiny”, fate, natural laws -- individual and of a people. The rupture in individual existence within a national Existing in good fortune [eudaemony] -- further still, life under the threat of a disastrous fate, the rupture in existence as possibility constantly belonging to normal life.  For the nation as nation among alien, eo ipso “enemy” nations (as egoistically interested) life in constant danger of loss of Existence or loss in the face of the threat of egoistic existences not of one‘s own national identity. Various possibilities. The people remains a national unity, but enters into service, becomes a servant people, a people enslaved to existential drudgery, labor and eudaemony. Or the people loses it’s national unity as unity of a nationality; the nation is shattered, the individuals become individual slaves or are transplanted into strange surroundings, denationalized they become locally globalized wherever they find themselves to be in the world. Loss of the identity of the nation, of it’s polis (the polis of the nation) becomes apolitical or is replaced by communitarianism -- global cosmopolitan society -- becomes popular as a people go through historical stages of liberation. First religious (liberation theology) then political (democracy) and finally corporate (progressive individualism) which then becomes a movement from religion to global ecumenism and or public empowerment under the guise of spirituality. The liberated people of a corporate class have for decades striven for a transnational identity, their ambitious desire to be ’internationally savvy’ and ahead of the game. Since the 1970’s commercialites, socialites and lobbyists have built themselves up on extravagant vitae only to find that at the end of each decade they plumit from over exhaustion. It is by folly of shear primitivism that titanical, monstrous communisms arise in so many nations who glorify the progressive corporatizing of their governments: By the looks of things one would think the Russians were being owned by the Siberians and the Chinese by the Mongols. Workers employed or laid off strive to be self-defining entrepreneurs (liberated workers) are internationally employed, are no longer under the foot of capitalism, working class citizens with socially elite middle-class values. Loss of jobs, loss of workers, de-unionizing the state, unemployment. The corporate world impedes on the livelihood of the workers, of their ordinary mode of existence, determines their type of eudaemony, of what is deemed suitable to their endeavors. Loss of the government at the feet of the corporate establishment -- the secular establishment of “humanity”, the elite, as a socially liberated class of persons; their autonomy and sovereign status. Political superiority of the corporate class i.e., it’s self-appointed power (political power) to absorb the government as it’s “right”. The people are blinded by technological media to view primitivism as progress. Loss of the private world (privatization) as the seduction of corporate power given to the public to secure the interests of company privacy. Loss of historical worldhood -- the life of the world as the world of man -- threatened by the disappearance of human consciousness, of collective, mythic and historically referenced “life coordinates”, human spiritual depth, human sentiments erased by social technologization. Loss of a species, of it’s existence-maturity, is now one of immaturity, ludic socialization, political absolutism, corporate dandyism, effeminacy and exalted maledom. Likewise the soteric religion of the ruling classes now turn to politics and economic aestheticism. Growing interests of greed; growth of assets, growth of a company, the prolongation of one’s hegemonic survival, prolongation of life (finitude).

Possibility of forming a quasi-national unity out of historicality, a people in the disapora. New formation of peoples out of peoples. Among them, therefore, the formation of stateless “peoples” as generative-historical communities of life on the part of foreigners and associations of foreigners within the peoples of a nation, among which they themselves have no part as citizens. Further transformation: naturalization of these foreigners while their national bonds beyond the state cannot yet be dissolved. The community, that which institutes personal bonds, lies as historical tradition further in persons. The intrusion of scientific reason into mankind, which lives prescientifically in finitude and knows of the world only as open horizon of life. Disclosure of the open endlessness of the world by the rational form of infinity.  Supposed “discovery” of the infinite world, in which all relativity in one’s belonging to an environing worldliness and everything that exists within an environing world is annulled by this, that in a universal attitude encompassing all possibilities precisely the totality of relativities is taken in and considered, that in an action of idealization it carries out the anticipation of an infinite ontological structure of identically worldly being as Idea, which as given world in the sense of approximations of “true being”, which lies at infinity.

The powerful instinct for self-preservation, for an existence that one can universally affirm. Living in finitude man stands before the riddle of the world -- the world is senseless, all human endeavor is ultimately senseless, a chase after unreachable goals, “life-goals”, ultimately a will to life under the practical ideal of “happiness”. This is senseless, even if individual life looks upon itself as a function of national life. For the latter can only temporarily (in the contingent absence of ill-fated occurrences) remain propitious. As soon as man leaves restricted finitude and enters into a knowledge of the world that reaches further, particularly a wide-ranging historical knowledge, something which belongs to every higher culture, he will not be successful in coming to terms with the sense of the world. Man rescues himself by absolutizing religious powers. In naïve worldliness man suffers under restraints, accidents, fates, which break into the normalcy of his traditional existence and do not make possible a ruling of his life by reason, by reflection and foresight. Man, projected beyond familiar finitude and knowing himself in the infinite (endlessly open) world and in the infinity of incalculable possible contingencies, sees in the world and his existence in it an incomprehensible riddle. Positive science with it’s naturalistic objectivation of the infinite gives him new hope of grounding Existence through reason. But there he founders. Now the world of scientific reason becomes incomprehensible -- new absolute reflection, epoche, highest level of rationality.
 

ON THE SPIRITUAL AND INTELLECTUAL DEPRAVITY OF THE ART OF OUR TIMES

There are today among us too many people who have grown lazy through antiquated mental habits, [and] who will use our orientation towards traditional thinking as a way of attempting to impede the course of spiritual development and 'history'. With stupid and preconceived references taken from the storerooms of academia, they will attempt to cloud the waters. Like the fortune-tellers in Dante's Inferno, these people meet the future with their heads turned to face backwards: not through wisdom or in order to experience that which has been created, but only because they are urged on by a desire to deny every new enterprise. But since this is by now a vulgar axiom where intelligent people are concerned, we must examine what originality is. Perhaps originality constitutes the greatest most disquieting misunderstanding to emerge from the studios of the artistic peasantry in recent decades. It is considered bitter for the sensitive man to see how arrogance, ostentation, snobism, frivolity, vacuity, wantonness and every excess nowadays are the most positive characteristics of today's artists. It is precisely this mania of trying to seem original that prevents contemporary artists from realizing the varied graces of linear relationships, so essential in the production of that magic enchantment which used to be familiar to us and which is the foundational ground for any possibility for genuinely original artwork.

So it happens [that] while on the one hand we consider irksome the closed orders, the arthritic systems and the dead forms of the past, which the academic world of art seeks to put back into circulation, and on the other hand we see those artists who neglect the most elementary awareness and absolutely every necessity of study to follow their own fatuous whims. To run joyously towards certain intoxications shouting "long live" or "down with" according to one's sympathies or antipathies is to lose contact with actuality. Therefore it must follow that if one cannot reasonably isolate the examination of a single part without considering it's particular effects on the whole, the idea imparted by all the parts, then one cannot form a general idea of actuality. This general idea that bears such truth is understood by few, partly because it is of very little advantage to those who use it. It is obvious that technological civilization corrupts men at their birth and consumes them, letting them believe [that] for them, sweetness is reserved for the future, for their retirement into old age. Thoughtless natures like this imagine art and life to be divergent and contradictory or they even consider the aesthetic of true art to be an ill omen. If this is not admitted openly it is because no one dares to do so, it is through pure courtesy towards the few men of [real] value who have preferred study to the movies, television, sports and sensory indulgence. Apart from this — what on Earth can this, our prolonged effort, our subtle intellectual work, so in contrast with worldly ornamentalism and sensualism — possibly mean to ordinary humans? And [then] of course, to smile at this grave labor is easy, costs nothing and endows the smiler with a knowing air.

Women, children and the primitive natures of worldly men are subject to puerile criteria of value, and can ask nothing of 'ordinary things' apart from a certain immediate utility to fulfill the mundane. In fact, when the eye of such a person rests upon concrete objects his diatonic indifference towards everything appertaining to pure taste would soon lead to an abundant dose of boredom and monotony. Hence we must affirm that the spectral eidetic vision of reality is reserved for rare and completely rational individuals; phantasmagorical illusions are for artists of minor psychological discipline and spiritual vision. Nonetheless, we too adapt ourselves to these deformed times, and almost without visible repulsion we attach tendentious labels to all things just as contemporary customs and traditionalism demands. We know that it is unbecoming to lead one's own defense but every hour that passes reaps words spoken or judgements cognized which resound malignantly against us and our undertakings. And so here we are again to declare that it would be a great fortune if one could succeed in discovering the essential motives that inspire and move a true artist — who, incidentally, seems to be the most fragile soul among his contemporaries and the one most often beaten in the [social] competitions of life. And this is partly due to the very nature of the discoverer and is even more the result of a false elaboration of values to suite the expectations of today’s people accepted without insightful examination and this is what has led to so many gross misunderstandings that should be eliminated. The consequences of these grave misunderstandings will go on making themselves felt for a long time in the present Babylon unless we learn to distinguish and divide for ever things that are different [by nature] just as the true is different from the false.  As is obvious, to those not suffering amnesia, we see that the new tyranny has already vanquished the old one. Well away from all conventiclers we can discriminate the true and the false better than most, but since we do not feel inclined to reprove the childish lunacy of those who inflict witchcraft and superstition onto art, we do not ask ourselves whether the present conditions in which we live, as unworthy as they are, will presage the abundance or the total decline in spiritual art. But, for God's sake, these are things that frenetic imbecility cannot concede even if they hurl stone after stone of fuming acridity [by] stinging us with that incipient scurrying about and tossing of crude and incontinent judgments. The same one's [will] return again later to give credence to words of wisdom for the sake of mirroring their own spiritual ineptitude, the same way a man attempts to remove sawdust from another mans eye even when he unknowingly has a log in his own. [Clearly] the fact that we represent anything [at all] is evidently one of our many faults.

All the somnolent zombies felt duty-bound to convince us of the insane use we were making of our time. The ridiculous exaggerations, the explosive anathemas, the shrieks of all those pretentious and licentious dwarfs, were merely the external manifestation of the attitudes of the rest of that educated mob which attempts, in scholastic silence, to destroy our aim to give back to the [consumptive] massess that spiritual consciousness that originated in us and was robbed of us. Such mutinous passivity displayed by [commercial] critics speaks of jealousy as well as alienation from the works of genius. Among them are the usual angry little academic lackeys with their convulsive shudderings who, instead of keeping their impotence to themselves, devote themselves to covert and overt intrigue, and seek to mask their spiteful intentions from those ordinary men who, though their souls may be alien to distinguished achievements, nevertheless show an appreciation of those who toil for spiritual art. Among them [too] is the usual deadbeat who is authorized by those jealous artists of perfected snobism who are currently full of Moslem fury against the unfamiliar images of new art and who [instead] uphold with frantic and immoderate love the impulsive aesthetic which pushes every dead matter the artless weight of the painter as the highly skilled composer, engineer [and] craftsman of decorative painting. But, my God, these are people in almost every country in the world who possess as much imaginative power as they do vigorous good sense (see the smart one's are listening.) You no doubt had your eye on this rabble of young monkeys when you attempted to express what was most immanent, what came natural to you, and slipped up on one small necessary piece of information for the sake of conciseness, as it was demanded, and that no doubt nourished misunderstandings and lead to all kinds of troubles.

See I, like many others today, don't mind 'throwing' pearls to swine but I do refuse to go through any undo effort to 'deliver' pearls to swine either by a [so-called] professional art career or anything else belonging to the current dying market system. If it isn't going into the history books as official progress following a mature assessment, and since there is no longer such a thing as an ‘official art establishment’ to make such an assessment and write such a history then it's a waste of my output and energy to bother with even the most menial venues of exposure. But speaking of pearls, you can always leave it to the swine to misunderstand everything significant that you attempt to share or bring to illumination, even the simplest and most irradical things are misinterpreted and something of the opposite is projected onto you as the perceived response. And then all of a sudden they're having an argument with an imaginary villain, an imaginary father, mother, authority figure, an imaginary boss, an imaginary whatever you can imagine. Once they detect a weakness, something that can be misread will be taken literally and unreal figures [are] projected onto you the further from [social] convention and closer to [real] integrity you approach. Only because they interpret the world through the grammar of their own [doxastic] self-deceitedness does it make it impossible for them to home-in on the whole, wider, collective instance of what one actually intended. But [instead] great acts of love, sharing, integrity and heightened grace are interpreted negatively as engendering bitterness, alienation, egoism, prejudice and condescension.

There are, however, men whose greatness is inevitably associated with certain misunderstandings that arise during or after the evolution of their work. These misunderstandings are created by false interpretations of their art by prudent or unintelligent critics and admirers. The commonplaces born of such misunderstandings, the tone of the praise paid to the above-mentioned men, and especially the category of men who pay such praise, leads to these men acquiring a reputation for exceptional intelligence, and a good nose for talent. Those affected by such compromising praise are regarded with diffidence and kept at a certain distance. The shrewd avoid speaking of them because of a sort of prudence, or rather through etiquette of a cunning clique. The market has become so overpoluted with the opinions of these straw dogs and mindless sheep who are incapable of making anything but the most baneful decisions when it comes to fundamental moral aesthetics.

Of those scattered, itinerant, wandering blighters who can hold to important memories just as irregularly as they can be expected to keep to the very social order they would profess to be natural, when in truth; one would assume they were socially handicapped. With fumigant and mighty slothness these yawning idlers expose their truly extravagant hubris and brashness in the bitter effluvium they eject in every self-assured polemic against what is, otherwise, absolutely rational. After every facet of a debate has been covered these apathetic mules refuse to come to terms with themselves and all their numerous errs. With their mulish souls posed like a cobra ready to attack they sing the hushing lullaby of negation with soothing antipathy assured that this can sedate [all] reason and subdue the will of thought. It is only because of their exhausted efforts [to stand] against absolute reason that reality passes through their little minds like a porous media. Their expectations for providing rhetorical proof against their accepted notions are infinitely greater than they [themselves] can fulfill in a lifetime. Like a sponge they absorb all social information in the world as culturally relative value so that their tolerance to [real] value is an illusion of their tired attitude towards objectivity. Substantial value, meaningfulness, true art, real social dynamics; everything morally defensible is put on equal par with everything morally bankrupt. But having placed the moral authority into the hands of indiscriminate infants one cannot expect no less than even the most basic human perceptions of value — for what is worth defending — is going to be followed beyond an immediate and passing recognition of our corrupted culture.

The repetitive experience of being misjudged, the recurrence in life of the same obtuse, faulty perceptions, the incontinent judgements and outbursts passed over our gracious intentions by these folks, whom encompass all levels of society from the [brutish] snob to the refined and [appearingly] virtuous elites, makes real people sick enough in the inards to crave their own death. And that is the end result, the remainder and dividens of them: death and self mortification [is] what reflects them most appropriately. Is it not then that being graced by wisdom and genuineness, by what is truly of balance, and not misjudgement of us on their behalf what ultimately disgraces their petty egos? [And] is it not the quality of an intolerant anality of resitivistic sapience, with all its confused and distorted 'sociocultural' principles, of traditions, the opposing end of a mentality which engoverns the petty ego allowing it to inflict all these self-mortifying acts upon the enshrouded individual whose laws of freedom have been rebuked by it? Surely the repressive act to deny [natural] thermal law its right, to be repressed by the disestablished, deconstituted law of societal authority, is a [sociological] phenomenon whose ethical principles certify a long dead historical recreation of what are [ultimately] Medievalish values of leftist domination. However, history has repeated itself in reverse symmetry this time as the scholasticism of the theocratic Dark Ages is now a [postmodern] scholasticism of technocracy. (The postmodern, techno-social codes of moral intelligence.) Today these scholarly [academic] values of materialism are continuously proven through direct injections into human society by posh-academic authorities who collect their cheques from the wealthiest financial Empire of a now decaying ultra-elite (the House of Rothschild.)

Problematics of the Old Secularism in a Postdigital Age (Part I)

The technocratic elite have set themselves up as defectors of the new world, perceiving through the myopic lens of technical discourse and criticism, they select statistically improbable interpretations of history and science. These they have limited themselves, for the sake of extreme careerism and fashion, to the collegial fundaments of closed, favouritist, secular education upon [histories] which they have also contributed heaps of discusion. Their undoubting, faithfull followers, deceived by appearances of material power, remain locked in finitude and the being of appearing, position themselves, into corruptive action. Corruption, the itinerant self assuredness of one's own (secular) amoral authority that performs its life corruptively is fortified in them as an unconscious moralism and a right on [established] grounds that can only perpetuate themselves inconsciently because of a lack of reflection — all disposed to the material desires of the unconscious — without [material] self-gratitude and self lustre, deceiving authorities cannot pander to their puppeted mass support and without mass support, without interest in the market system, they cannot mirror themselves in the material glamour that reflects in each citizen that admiration they depend on. Unconscious matter propells these one's into action, into the animal mode of power, to exccersize their propositions of bad faith — beastial machinic power of course without a [human] nature to correspond to that bodily materiality that they cannot escape being. History repeats itself concomitantly with the death of empire affter empire while every economic generation of change [today] repeats the same social and cultural mythologies in increasingly weakened forms. As an existentially neutered monkey, the postmodern homo sapien arrogantly inferiorizes his past 'modern humanity' as a point in historical progress that it wishes to exfoliate into a politically corrected and psychologically sterillized existence at the hands of his technological self-mastery — hoisted within a new social collectivism — The psyche of modern humans has since become a subjective object of mental diagnosis lacking as it should in degrees of social cunning; the objectivism and rationalism of modern humans is not recognised by postmoderns as being socially compliant with the [collective] organizational-survival strategies and hegemonies played out by the closed and limited personality type. Humans, phased out by the [posthuman] sapient animals they have become, are now dominated by them in the technical and material competitions of life. The established authorities representing the codes of societal normality today represent a technically self-defined, spiritually deteriorated specie — one that is posthuman and postmodern — having been existentially neutered by progressive [technicist] thought and devices in an age of technical rationalism with its distorted social logic. This loss masks an insecure repression of anthropological desires but mostly it is a repression of the aesthetic translation of desire and its creative expression in life and society.

A social and political opressiveness now reigns in the air at mico and macro levels of the social order. (Postmodern opressivity, disinterest and denial of radical, flexible, deep-thinking subjectivity i.e., natural, maturely integrated, utmostly civillized [human] existence.) This opressiveness of humanity is a sociological problem which should be diagnosed by a mature and exact anthropology utillizing rigorous methods. Insiders who have received thorough briefing on the current state of our knowledge concerning the species accept the facts; that this was the result of our sacral exonerance of ourselves vis-a-vis the new technological powers developed in the world durring the postmodern period of [liberated] capital which the innocent minds of the sapient race has (progressively) fallen to its own detriment. Since the invention of the digital transistor computer from the 1950's onward the superstitious future myth of "change" has been caried through the decades as a slogan of accepting this uncertain but ultimately detrimental fate of the species that is both irreversible and having within it's core severe consequences with respect to animal bodily death in homo sapiens. Since the detailed physical-scientific reasons for this severity are far too cumbersome to outline one might leave an indication instead from Voltaire's summation of Christocentric philosophy from the Philosophical Dictionary;

"Gospel: signifies good news. The good news that the gospel of the Christians came to announce to them is that their God is a God of wrath, that he has predestined the far greater number of them to hell-fire, that their happiness depends on their pious imbecility, their holy credulity, their sacred ravings, on the evil they do to one another through hatred of one another,...and on their antipathy for and persecution of all who do not agree with them or resemble them."

This comes as a cost of an extreme naivete to postmodern sapience, an anthropological fallibility on a socially collectivised level of difference to genuine humanity. Social, political and cultural normalcy is one of these falibilities of sapience that in any given social group, culture or era (i.e., abstracted, reified, collective survival consensus) makes their decisions for them, directs their thinking, judgement, their sense of aught etc., in relationship to what is, not a natural truth, but an artificial network of [derived] falsehoods, deceptions, symbolic translations, political charades and agendas driven by the dark unconscious.

Modern French Intellectual Chivalry and the Gods of Earth

The revolutionary momentum in France during the 1970s amongst the rural intellectual community was a partial phenomenon latent with Spartanism and the neo-chivalric political philosophy of France often attributed to the 'Priory of Sion'. That chivalry of the French Revolution was strong in liberal intellectual society of France during that time period was also copied by the neo-conservative (ex-liberal) political elites of America. [For chivalry (is) the true gesture of Christ: the French conception of the evangelical will of Christ is not one of a soteric god, a saviour of man or a "bleeding heart liberal", as pessimists would conceive it.] Instead it is the reverse; Christ was the great executioner of original intellectual chivalry who employed his wisdom as an Erasmian weapon [a.e., "the pen is mightier than the sword"], that he used to throw off skeptics and their demagogues. The titanical philosophy of the great intellectual chivalrists of that era was one of egalitarian devotion to Christ and protection of his genealogy. Their work was later misread by patriotic nationalists who found a perfect source for intellectual exemplarism in support of their militarism. Leftists today only recollect their legacy in the image made of them by the American patriots and have been labelled as possessors of titanism. Titanism however, in Masaryk's interpretation, is essentially atheistic. Wether fairly or unfairly, Masaryk uses the example of Nietzsche and of his superman as the embodiment of titanism. The Nietzschean superman is but a myopic fighter without reason, a miniature titan, an anti-man of mere negation. Phlegmatic, opulent, adipose and hypertrophied the titan resembles less of a man than a creature of the sea; an ichthyocentaur, as depicted in Raphael's Triumph of Galatea.

   Lured by the beauty of myths humanity holds so dear, the imagination is left to wander in an enchanted world of divine and human mythology. This harmony between gods, men, beasts, centaurs and chimeric beings should make clear that the gods of mythology could just as well have indulged in the sordid, confused passions men often attributed to them ([i.e., breeding or intermixing their genetics with the creatures of the Earth.)] In actuality, the gods and half-gods were human only in appearance. In reality they represented the ideal of humanity. Nietzsche's superman, the ideal man of exalted and glorified nature, is kindred in spirit to that of the genius of divine tragedy. Van Gogh; the self-martyring artist, banned from the rest of society, both aped and envied, forced to self-martyrdom by his own admirers he becomes an object of glory for all those who deceptively placed spiritual illuminations and halos of superstition above their heads. This is the age-old dream of solitary madmen and of the more dangerous ones who combine to form clandestine and elite secret societies. The members of these elite societies are individuals who, with inflamed passions, seek their ideal in the living mind of the divine genius, the master race, the breed of lords of the Earth to which they believe they belong, and which, in their opinion, existed formerly and will exist again on the Earth. They turn to palaeontology and to the palingenetic theory, rearranged to suit their own purposes in order to persuade themselves and their flock of the truth of their faith. If it were not for their extremely innocent and childlike minds these men would not have been so deiceived by the unexplained and would not have used deceptive methods of propaganda against their mass. Absolute power corrupts absolutely but so does secrecy and deception. Only an innocent mind, an innocent group of illumined men, could be so deceived by an alien presence, which neither they nor the public understands fully, that it would seem natural to attribute it to themselves and to a philosophy of change.

NEO-CAPITALISM AND TECHNOLOGICAL DEMOCRATIC SOCIALISM [INTRODUCTORY NOTES]

Capitalism was the bride of Marxism just as Postmodernism is the bride of Modernism.  Modernism was the product of all the mechanical and scientific innovations of the industrial age (1850-1950). Postmodernism is the product of all the productive technological addvancements in the post-industrial or technological stages of what is now called late capitalism (neo-capitalism: 1950-present). Everything that preceeded the industrial age can be regarded as 'historical', pre-modern, Classical, simplicial, archane. Essentially only the revolutionary spirit of the modern industrial era was different from every other era that came before it including the postmodern and Renaissance periods. The postmodern represents a phase in the cultural breakdown of this rupture we call modern industrial society. It is the logic of industrialists to curtail this integrated society in which the organization of the private and public psyche are to be managed.

Our Modernism was a rupture in the classical homologism of early market capitalism (16th -19th centuries). The technological economy of the new information based society, in a world dominated by global democracy, is the primal servicer to the logic of late capitalism.  Does it have as it's unconscious drive the predetermination to give itself over to its own death by the total collapse of the global economic system (of neo-capitalism). If so then the theoreticians of Marxism and post-Marxism esp.the Frankfurt school would have been correct in their analysis of the historical process of political economy. What does this mean? Where will this leed? It means that the machine will win out over the catastrophe of the technological device. The machine will win out over the tautology of the human device. The consuptive masses, with their socialist democracy, and the corporate elite with their autocracy. The machines made use of the liberated output from all the discourse of the past 60 years, durring the post-modern condition, that allowed the primal dimensions of man to become signified in the modern language of the machine. As a product of this eccentric change in aesthetic value the linear would be found in the nonlinear, the biological in the cybernetic, the personal in the transpersonal, the psyche in the psychedelic, and of course the modern in the postmodern. If it had not been so, if the machines had not allowed for this progressive development of their original principle into a hypertechnological system, then we would not be here and neither would history. Revolution is the turbine inside which capital flows - revolution is not an incident or rupture of the system that merely returns when it is needed to expand the system through reformation. It is the system that exists inside the mechanism of revolution. If it were not so the world would fall out of existence for us. The lethargy of (communitarian/post-Marxist)  neo-capitalism to fade away into revolution as would be expected has not occured since it was not programmed to survive another cycle. Instead it is programmed to fragment itself; to collapse and recombine into a new machine world sometime in the early 21st Century. This is the exact formula advanced by the political science that went into making the The Matrix films -- with it's themes of a cataclysmic future where intelligent machines control the destiny of the human race who are plugged into an artificial world. -- The diminishment of the 'real' and, indeed, our own fading away into dissapearance is a possible side-effect of our relentless efforts to counter fate in this technological burn-out, this economic bailout of historical materialism. History itself, as a comprehensible sequence of events intricately effecting eachother, is dissapearing as well. We can no longer cogitate history or anything about the historical which can be referenced within us in an inherent empirical knowledge. It is because we are using our devices to their own ends which is our prophetic insight on what is to become of us. We allready know ahead of time our fated constitution and we would rather vanish into nothing than exist in an artificial reality ruled by our own means of producing.  Neo-capitalism hides beneath liberal democracy not by the culture or appearance of capitalism but by the reorganization of capital itself. 

The reorganization of capital develops through a mass financial medling of economic value through the use of commerce to displace the established value of products into the hands of the middle classes (middle class values). The people then become the unwitting participants in the flow of unbounded social capital. Social capital operates under the illusion of political freedom from the ruling class and from profit hungry monopolies. Beneath this friendly illusion social capital is marketed towards the spread of the techno-capitalist or neo-capitalist system. Social capital is a model for a single program of profiteering which is anchored into the expanding economies of newly developed social territories that emerge from social networks. Such territories that are contingent upon their social networking capabilities are later drained for their social capital that is their ultimate use value. The labour theory of value is replaced by the friendly laws of social capital that, in the long run, fortifies the future survival and growth of oligarchical monopoly capitalism. In this case the value of 'labour' to service productivity becomes the value of 'social networks' to service consumption. Labour must eventually be reduced to social networking if the social theory of value is to make sense. Networking and socialitism has a final outcome in the economy -- the expansion of commerce into a supercorporation capable of bankrupting producers, buyers, and investors.

When social networks get too big productivity is overweighted by consumption. This leeds to a state of overconsumption where supply outweighs actual demand. To cure this overconsumption problem producers of goods have manufactured demand through commercial pooling and marketing their products as an appeal to the enhancement of social capital. A society plagued by overconsumption will centralize all it's finantial power to the commercial superstructure that alone has the ability to crush finantial markets with the eventuality of a colapsed currency.

NAIVE SOCIAL UTOPIANISM AND THE LOGIC OF GLOBAL DOMINANCE

Utopian socialism, with it's positivistic belief in human progress, displaces the essence of God as the essence of man but an essence freed from the limitedness of the individual i.e. the essence of the given social whole of the species. Religion is a product of social development - the properties of God change in accordance with changes in the essence of social man. In religion man is not conscious that he is deifying himself, he is giving his own essence objectivity in the name of a progressively evolved tribal myth (Christianity), conceiving of and revering it as a separate being distinct from himself and more powerful than himself. He is dividing and devastating himself in the process, attributing to a higher being his own social human properties. The fallacy of religion is that it damns in the name of salvation and commits cruelty in the name of felicity. This fallacy gives rise to a series of existential contradictions or inauthentic mental conditions that entangles human beings in a world economic system fulled by a reversive and irrepressive narcissism. Narcissism wether individual or collective always involves a psychology of war. As an example one must understand the logic and art of war from such writers as Sun Szu (The Art of War) and Clausewitz (On War) To guarantee a programmed defeat of an enemy it is necessary to build up the enemies own powers. Supplanting of political ideologies and modern ideals to the people of so-called 'developing nations', the selling of arms to militarily inferior national powers and so forth. Similarly an ignorant or powerless enemy instigating war with a superpower can only do so by entering a sufficient level of rankage to allow for the game of competition. His ignorance must be trained through knowledge, his power overshadowed by political negotiating and initiatory 'Alpha male' psychology. Trade tactics are another aspect of Western democratic imperialism where social connectivity is established between different geopolitical and ethnographic majorities. Western democratic imperialism also supplants propaganda to strategically dissolve all constitutional republics and other governing forces that grow out of a system of national autonomy.

'Brainwashing', 'social programming', 'propaganda' - these words are quickly disappearing from the vernacular of acceptability, their crude and harsh pretenses are insensitive to a much more troublesome problem that relates to transparency in social control. Whenever we use the word brainwashing we are describing a general state of psychological disintegration being induced onto subjects via the mass media, political rhetoric, advertisement, and speculative economic discourse. The 'market of manipulation' avoids criticism by the diversification of a single, opaque, and salient power that is the relatively new and developing quality of the media in it's ability to inflate real events and situations with the paramount magnitude of religious dramaturgy i.e revelatory.apocalyptics, exodus, tribulation. But this quality of inflation we see in the world is just as much an economic reality as it is the fantasy of all syndicated media. Moral criticism is rendered senseless in a system where the media has diversified itself financially into the capitalist system. So-called alternative media, honest event reporting, is absorbed into the capitalist system and thus it's manner of social representation is jaded by invested commercial affiliations. In this state or condition not only can the mass media inflate the value of political events it can also trivialize their importance and tricate a left, right and biparty system so that they have little if no value in the public mind.

The corporate platform of society wishes to abolish the utilitarian praxis of government responsibility - it claims to favor economic diversity against totalitarian government. Hence it must market and finance via commerce the models of an autocratic social utopia that can only be perpetuated through constant democratic reforms. However this invisible transnational power is made up of a diverse field of multinational corporate entities who do not belong to themselves nor to any basic mode of autocracy. These entities would rather pool themselves together as strategically as possible to gain greatest permeability into the social and political process of the masses. They market an ideal society as one of total indivision; a transfinancial, transocial, transnational, transethnic and transexual worldview in which the qualities of individuals can be reduced to the pursuit of a consumer based endemony i.e. manufactured happiness. These are the aesthetic properties of naive social utopianism, the said 'revolutionary' ideologues of the world banking institutions and think-tanks for socialization, education, and commerce.

For those of you in counter-intelligence will recognize such language from the syndicalists and social zionists. We, just as much as they, are aware of the S1 and S2 programs. For those of you who may have only partial education on the historic development of this program I will summarize what you probably know already. The assertion of S1 and S2 goes something like this: We will witness the fall of treasury (capital), the devaluation of credit and the credit system, paper (cash), of insured property, both of private and corporate (legal) stock values. A new security state will rise from the military-industrial complex with gold being the only standard currency that can be traded. The value Earth's raw materials and energy will be measured against the only real commodity of rubies and gold.

SIMULATION AND THE JESUITS [BASIC INTRODUCTORY CONCEPTS]

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.