Posts Tagged ‘idealism’

Idealism And Platonic Forms

Friday, June 2nd, 2017

the patterning of trees, fuck communism

To reconstruct the West, we need a will to be good; this requires some understanding of what good is, and how in a long-term sense it is more beneficial for us to embrace good than the convenient and short-sighted, often referred to as “evil.”

That in turn requires recognizing that what the crowd refers to as “good” is evil and vice-versa, because knowing their own tendency toward evil and venality, they make an ideal of those behaviors in order to avoid criticism for them by those that know better.

This places us in a strange place: we exist in a wasteland where nothing is true and everything is suspect, but are seeking an occult or hidden truth of what is actually real, despite it being right in front of us. We are fighting the mental spam created by the needs and chatter of other human beings.

In addition, we recognize the bias of this time toward the present tense, because it has no future and fears any consequences of its actions. Hence an entire range of thought, from long-term practicality to metaphysics, has been made taboo by the agitation of the herd.

A bias toward the present tense will inevitably favor tangible and material objects over long-term predictions, such as the knowledge of patterns in reality that lead to outcomes far removed from their origins. Present tense recognizes only conditions of objects already existing where their properties determine outcomes, like a match producing fire but not the production of flame itself.

This leads us to questions of cause and effect. What is the cause, the material object or the pattern? Plato says the latter, and he finds support in modern religious thinkers as well:

As Ransom is told in Lewis’s novel, Perelandra, ‘You see only an appearance, small one. You have never seen more than an appearance of anything,’ and he sadly realises, ‘I have lived all my life among shadows and broken images.’

What we think of as tangible and firm objects, being the causes of themselves and having the end goals of themselves, are in fact the least solid part of the process: they are the effect, and the cause is elsewhere, probably in a bigger and more complex formation than that which we think of as physical reality or, at least, immediate physical reality.

Pattern, principle and natural laws — from gravity through human hierarchy — are more solid than the positions we are in now. We are fragile beings, prone to die at any moment or falter as our bodies or souls weaken, but the order of nature prevails over time, more statistically than in the instant. Our tendency is to confuse its momentary abeyance for an exception that proves its invalidity, when inf act the exception proves the rule.

Let us revisit perhaps the most profound thinker the West has produced, Plato, on the nature of reality:

Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.

I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.

You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?

True, he said; how could they see anything but the shadows if they were never allowed to move their heads?

And of the objects which are being carried in like manner they would only see the shadows?

Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?

Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?

No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.

Plato describes the inversion effected by reality here: we confuse what we see for the truth of reality, when in fact we are seeing the effect and the cause requires discovery, like solving a mystery, debugging a computer problem, inventing a new algorithm or tracing a fault in a line. Our minds select the weakest link in the chain, the manifestation or instance, and confuse it with the essence or cause.

With this in mind, we can see the wisdom of German Idealism: all in the world is thought or thought-like, because thought operates on the level of patterns and not pure material this-thing-hit-that-thing style thinking. For the golf ball to hit the distant hole, the swing must be of the right pattern, the ball balanced on the tee, the wind at certain levels, and many other factors in balance. It is not as simple as bashing a ball with a club.

Following up the previous part one and part two of this series, this article explores the foundations of European faith.

We know from Perennialism that there is an Ur-faith to all religions which believes that there is a cause beyond the immediate material reality; this takes both an agnostic form, in which patterning over time is more important than reality, and a monistic one, where the metaphysical is seen as a layer or level enclosing our material reality and producing its patterns and results. However, in all of these, the sane believe that this is an order based on nihilistic consistency, or logical actions independent of human desires and perceptions, and therefore is not of the primitive superstitious mysticism that blights third world nations.

A European religion will be like that: unconcerned with individuals, patterned in cycles and forces, and based on the idea that information and order are more important than material substrate. It will thus be Idealistic and Traditionalist, but not in the most common forms of these now, which apply modern superstition — either scientism or fundamentalism — to that which is essentially a logical and logically consistent process independent of our human monkey wishes.

The idea that there is a pattern beyond but manifested in the material might be called animism, or the idea that life has a form as a whole, and that this translates into events rather than those events arising linearly from previous events or material properties. Animism is the idea that life itself is alive and that living things are logical in the way thoughts are logical, meaning that they cast about for possible meanings and then choose the best, rather than being “objective” and “rational” in the way of humans approaching real-time decisions as if they were made in a lab.

Because the natural world is seen as sentient, for an animistic thinker significant events don’t ‘just happen’ – like inert billiard balls bouncing-off one another – instead events occur because some entity wants them to occur. For the animist, every significant event is intentional, every significant event has personal implications.

…The problem is that, for a modern adult, recovery of animistic thinking entails undoing the effects of an exceptionally thorough and prolonged process of socialisation that has buried animism under a vast superstructure of repressions. Modern adults cannot necessarily recover their animistic thoughts at will, even temporarily.

Methods used to help in the recovery of animistic modes of thinking have been known since the Romantic era. They essentially involve detachment from the social systems that tend to maintain objectivity and rationality. For example, solitude (away from people), leisure (away from the economy) and unstructured time (as contrasted with technologically-measured time). Direct contact with nature is another classic strategy. Under such conditions of societal detachment there tends to be a spontaneous resurgence of animistic thinking – and those who can achieve detachment, often strive to do so.

In other words, animism is the original condition of humankind and is obscured by the necessity of maintaining a civilization where most people cannot understand it, therefore need to be manipulated (a form of “control”) via carrot-and-stick style judgments. When we escape the modern world, we are able to see the original truth, and this points us not toward momentary adaptations as economic thinking does, but toward eternal paths toward clarity within ourselves, and through that knowledge of prescriptive use of those material truths so that they can serve cosmic or timeless truths (where “truth” means “a more accurate interpretation of reality relative to other human options”).

The main problem with the Christian interpretation of this is that Christianity is based on the Word, which forms a proxy for reality itself, and as a result it is quickly gamed by Crowdists, who turn it into a dualistic faith or one based on two worlds: (1) the physical world we know, and (2) a spiritual world where things are as they actually are, or are perfected. The problem with this is that it naturally creates a bias against reality because it is perceived as the physical world, and if the other world is perfect, then the physical world is wrong, broken or otherwise unimportant. Second, it encourages people to project their desires into this spiritual world because there is no data for how it actually works, so it becomes a manifestation of human intent rather than a reflection of the type of dry logical consistency we see in nature. Christianity takes on a “New Age” interpretation because people see in this “pure” world the idea of ideology, which is that in that world, things operate as they “should” according to human lowest common denominator desires, which reflect weakness more than reason and sensibility.

Animism relies heavily on the same mechanism as Idealism, which is a union between mental state and world, taking the ancient concept of intentionality to a level of ontology, or means of understanding the world:

In medieval logic and philosophy, the Latin word intentio was used for what contemporary philosophers and logicians nowadays call a ‘concept’ or an ‘intension’: something that can be both true of non-mental things and properties—things and properties lying outside the mind—and present to the mind.

Intentionality defines our relationship with reality and provides for us the basis of understanding Idealism. This definition is a complex way of saying that our mental concepts do not necessarily align with what is in the world, and that thoughts can be logically true without being true-in-fact, and that for that reason, our primary quest in philosophy is to figure out which concepts are accurate, which becomes difficult when there is not an external object to which they can relate. In animism, the world operates according to conceptual principles, which means that the mind can discipline itself to find the inner properties of external objects and from that, discover their actual nature as opposed to their merely-intentional or purely conceptual nature.

As a result, the ancient faiths were forms of monism or a belief that no matter what metaphysical layers exist on top of this world, the logical rules derived from this world also applied to those “worlds”:

Vedānta is nominally a school of Indian philosophy, although in reality it is a label for any hermeneutics that attempts to provide a consistent interpretation of the philosophy of the Upaniṣads or, more formally, the canonical summary of the Upaniṣads, Bādarāyaņa’s Brahma Sūtra. Advaita is often translated as “non-dualism” though it literally means “non-secondness.”

…According to Advaita metaphysics, Brahman—the ultimate, transcendent and immanent God of the latter Vedas—appears as the world because of its creative energy (māyā). The world has no separate existence apart from Brahman. The experiencing self (jīva) and the transcendental self of the Universe (ātman) are in reality identical (both are Brahman), though the individual self seems different as space within a container seems different from space as such. These cardinal doctrines are represented in the anonymous verse “brahma satyam jagan mithya; jīvo brahmaiva na aparah” (Brahman is alone True, and this world of plurality is an error; the individual self is not different from Brahman). Plurality is experienced because of error in judgments (mithya) and ignorance (avidya).

Humans break down any faith according to what is convenient for the human mental state, which generally involves that which requires the least discipline of the inner impulses and external behaviors of the self for intangible reasons. People will change in order to make money, make friends or gain social status, but when told they must change in order to be aligned with the order of nature that offers them no tangible reward, they tend to resist this and instead retreat into the world of their own thoughts, thoughts shared with others through language, and physical objects including the management thereof such as economics. This is the human world; it is easy to rely on, and it requires nothing of the individual but participation in nominal events such as jobs, social interaction and shopping.

For these reasons, much as we escape modern institutions because they are tainted with human illusions, the same must be applied to religion. Our goal is to discover the Idealism within Animism and through that, to understand the purpose of religion outside of its external trappings — work hard, be nice to other people, say the magic words — and through that, to rediscover how our inner goodness can find an outlet in religion for understanding the task of life.

In this light, the question is not so much Christianity or Paganism, but how to find in each the parts that fit with our task of spiritual revival in the West. Whichever one we use will eventually return to this original religion because people now have a memory of distrust for organized, formal and written religion. The result of this uncertainty will be a return to the pagan outlook, no matter what religion was chosen, of encoding belief in ritual and custom, not word and law.

Western Civilization Faces A Spiritual Struggle

Wednesday, May 31st, 2017

I think now, looking back, we did not fight the enemy, we fought ourselves, and the enemy was in us. – Chris Taylor, Platoon

In the previous post in this series, we established that Christianity alone cannot save Europe. It needs a cultural revival, which in turn needs aristocracy, leading to a sensible plan.

However, it is worth remembering that Western Civilization will not restore itself until it resurrects its spirit which desires to be more than materialistic. There is a step there which is required before we can get to religion, and religion cannot stand alone, but our spiritual struggle in the West begins with the desire to be good not in a personal context, but in the context of natural order. Our goal is to exhibit the inverse of hubris. In that mode, we seek to find our place within an unequal natural hierarchy, and do what is fit to the body in which we have been incarnated.

This need clashes with a basic human tendency to assert ourselves first, or “individualism,” which is a temptation whenever the human is not immediately threatened by want of food, shelter, safety or mates. The simplest form of human existence consists of caring about oneself only, and forgetting the consequences of actions beyond that.

However, civilization arose when people beat this impulse and started caring about what they created outside of themselves. In this viewpoint, the importance of actions lay in their effects on a long timescale, such that an individual would consider what would happen for the next ten thousand years or longer when contemplating what action to take.

That was the birth of the transcendentals. Transcendentals are immutable, yet relative, measurements, much like the thought process of an athlete who wants to do better than his previous record, no matter what that was. There is infinite improvement in life, but it occurs on a qualitative level, meaning proficiency and elegance more than raw factors like time taken or weight moved. A dancer can execute the same maneuver in the same amount of time, but add artistry, efficiency, acumen and aesthetic improvement on a scale reaching toward infinity.

And thus, we reach a sense of what it is we must reach for: the “good,” for example, but on the epic mythic-historical scale of existence beyond ourselves, and on a spectrum of measurement that includes millennia and beyond. What is good for today and what is good for all time are often markedly different things.

Remember Plato’s warning which identifies the root of civilization decay:

When discord arose, then the two races were drawn different ways: the iron and brass fell to acquiring money and land and houses and gold and silver; but the gold and silver races, not wanting money but having the true riches in their own nature, inclined towards virtue and the ancient order of things. There was a battle between them, and at last they agreed to distribute their land and houses among individual owners; and they enslaved their friends and maintainers, whom they had formerly protected in the condition of freemen, and made of them subjects and servants; and they themselves were engaged in war and in keeping a watch against them.

In other words, the good is that which acts toward “virtue and the ancient order of things,” namely the one stable form of civilization from which other parts of the historical cycle are deviations. Virtue means doing the right thing according to a hierarchy of nature, instead of acting through the deferential morality of the herd, which along with apathy forms the two major deviations from rightness.

Once we understand this definition of good, we realize how difficult the Occident is versus the Orient and Africa: while they have nature-religions in Africa, and either timeless Confucianism or momentary Shintoism in Asia, the Western Way is to live for a principle of eternity. We are the reflective people who seek to build in our souls a mirror of external reality, and then to bring it to a point of divinity.

If we are to resurrect this spirit, it will occur before we choose a religion or a philosophy. It is a gut-level, intuitive and soul-rending decision. It is the reformation of the being to be more than our glorious Simian heritage. We must want to rise to a level of excellence where we reach past evil, stupidity and the mundane toward the exceptional, glorious, good, beautiful, honest and real.

This spirit is more important than the form that religion takes. As Aldous Huxley points out, most religions have the same basic philosophy when we look for intersections and not aspects of them that are specific to their host cultures:

At the core of the Perennial Philosophy we find four fundamental doctrines.

  1. The phenomenal world of matter and of individualized consciousness — the world of things and animals and men and even gods — is the manifestation of a Divine Ground within which all partial realities have their being, and apart from which they would be non-existent.
  2. Human beings are capable not merely of knowing about the Divine Ground by inference; they can also realize its existence by a direct intuition, superior to discursive reasoning. This immediate knowledge unites the knower with that which is known.
  3. Man possesses a double nature, a phenomenal ego and an eternal Self, which is the inner man, the spirit, the spark of divinity within the soul. It is possible for a man, if he so desires, to identify himself with the spirit and therefore with the Divine Ground, which is of the same or like nature with the spirit.
  4. Man’s life on earth has only one end and purpose: to identify himself with his eternal Self and so to come to unitive knowledge of the Divine Ground.

Once we recognize the above as the archetype of religion, it becomes clear that we must focus on the good to reach the above, and then need to choose a religion that fits our culture. If Christianity has a fatal flaw, it is that it is foreign, in a foreign language, from a land which is not European and a people who at least now are no longer European.

Christianity won out over Paganism because Christianity unites groups, but by doing so in lieu of aristocracy and culture, it creates weak bonds that shatter and leave a lowest common denominator behavior in their wake. This is why the West is slowly abandoning Christianity: it thwarted our kings and then devolved to its core, which is individualism.

As a result, it will not be surprising if in another hundred years religion will be entirely different. We will use the same churches, many of the same rituals and songs, and even the same holidays. But the understanding will have changed: religion is not something you get from a book, but by going into a forest and searching your intuition for what is compatible with nature as you observe it.

In addition, despite the hopes of the religious conservatives out there, we cannot resurrect our civilization through religion. We can resurrect our civilization so that religion among other things will survive, but religion alone cannot save us; we need to want goodness first, and to change power structures to aristocracy so that we can rule by it. Only then can religion live.

This does not change the fact that we take a “religious” view of our survival: we are at war against evil, which sometimes wins with no rhyme or reason, but is always with us and so we must always be at war against it. We cannot use external forces to shape ourselves internally — such an approach is properly known as “materialism” — but must reverse our egos, which insist that we control our worlds, and instead nurture inner forces to manifest as external order in balance with both intuition and the natural world around us.

Julius Evola described this pagan world of tradition:

What most distinguished the pre-Christian world, in all its normal forms, was not the superstitious divinization of nature, but a symbolic understanding of it, by virtue of which (as I have often emphasized) every phenomenon and every event appeared as the sensible revelation of a supra-sensible world. The pagan understanding of the world and of man was essentially marked by sacred symbolism.

…On this basis, all the great pre-Christian cultures shared the striving for a supra-natural freedom, i.e., for the metaphysical perfection of the personality, and they all acknowledged Mysteries and initiations. I have already pointed out that the Mysteries often signified the reconquest of the primordial state, the spirituality of the solar, Hyperborean races, on the foundation of a tradition and a knowledge that were concealed through secrecy and exclusivity from the pollutions of an environment already in decay.

If there is a core to paganism and traditionalism, both of which overlap with a strong sense of “place” including nationalism, this is it: a Platonic understanding of form and pattern, in which all events and objects are manifestations of an underlying order in which all things have unequal places.

Since this pagan core forms the basis of the Perennial Philosophy which is also found in Christianity, it is sensible to say that Christianity is pagan, with additional ideas grafted on, but put into an unfortunate form. In this way, it is clear that the West will be neither non-Christian nor non-Pagan, but probably a bit of both for some time as the original faith is resurrected in its esoteric — cumulative and unequal — form.

There is more to say on this, but it should probably occur in a subsequent post.

Exploring The Dream World

Friday, May 5th, 2017

When the topic of religion arises, as it inevitably does, a conflict between content and form emerges. Many of us out here agree with the general content of religion — belief in a higher order than the material, a sense the universe operates toward some purpose, and the notion that moral awareness is necessary — but find the form in which is placed, mass religion, to be alienating.

In fact, it is difficult after extensive experience of life not to believe in an order that animates this world beyond the mere physical act of things bumping into one another. Atheism — the opposite of the scientific approach, agnosticism — seems more an assertion of the human demand to be able to do whatever we want without being forced to see that much of it is unproductive or dysfunctional. Like most Leftist tropes, it is based in preemptive self defense against being wrong, a denial of risk, and reflects a deep inner neurosis.

Once one gets past the power of doubt and fear, or at least most of it, an order emerges which defies both organized religion and the ugly, pointless quest of atheism. Bruce Charlton calls it the “universal dream world”:

One aspect of this is that there are multiple references to the idea that the dream world is a realm of experience which is universal – in other words, dreaming is a single, vast domain – with distinctive qualities, different from the waking state – that is potentially accessible by all people.

Charlton must be read carefully because like the better authors of the past, and almost no one now, he uses language deliberately and intends it as a descriptive tool, where multiple factors are mentioned in combination, than a categorical or linear one that assigns a single value to a thing and uses it to control its boundaries.

What he describes as a “universal dream world” is something like material reality, or more specifically, space. It is a space of ideas, which he shorthands as dream, because it is not linear, but based on similarity of the shape of ideas such as is expressed in metaphor, simile, art and dream.

His thinking runs parallel to that of both transcendentalists and those who explore German idealism, a system of thought that states that reality, while empirical or “objective” in the parlance of the internet, is comprised of something like thought at a level lower than, or producing of, materiality. Heady stuff but it expands on the misunderstood Plato, who expressed something like the Hindu idea that the pattern of an action matters more than the material in which it is rendered.

Immanuel Kant created the foundation of this belief in the modern West, arguing that we see life through the filter of ourselves, and can only know the underlying reality through intuition, suggesting that we can derive principles of our world at its highest level not through rationality, but through something like the dream/metaphor state:

Kant holds that the objects of human cognition are transcendentally ideal and empirically real. They are transcendentally ideal, because the conditions of the cognition human beings have of objects are to be found in the cognitive faculties of human beings. This does not mean the existence of those objects is mind-dependent, because Kant thinks we can only know objects to the extent that they are objects for us and, thus, as they appear to us. Idealism with respect to appearances does not entail the mind-dependence of objects, because it does not commit itself to any claims about the nature of things in themselves. Kant denies that we have any knowledge of things in themselves, because we do not have the capacity to make judgments about the nature of things in themselves based on our knowledge of things as they appear.

The point Kant made that is vital to our understanding is that the human mind filters reality for what it can understand, and rationalizes this into a representation of reality. This correlates to the Platonic understanding of reality as a shadow on a cave wall, projected as the silhouette of an object from behind the eyes of the viewer. We see only what we can cognitively grasp.

From this runs two parallel observations: first, that there is more to the world than meets the eye; and second, as Plato also noted, that causality arises not from objects in motion, but from objects in the right pattern, similar to chemical reactions and the arrangement of atoms, electricity and the placement of electrons, and even music, where the right vibrations in the correct sequence produce a sound regardless of what instrument it is played upon. The idea is greater than the form in which it presents itself to us.

If the idea is supreme, the question arises as to the origin of idea. Some argue for a second world, or a dualistic perspective, in which the true forms of things hide; this view, called “neo-Platonism,” was popular for its perceived compatibility with Christianity. A more sane perspective sees ideas as something that are emergent in the material objects of our world, implying a cause to that effect found elsewhere within the world, perhaps in what Kant suggests we filter out.

And so, we have found a probable candidate for the “universal dream world,” one that is more pagan than modern, but can be accessed through the teachings of most faiths. In the pagan concept, the world included places which could not be visited by physical travel alone, such as lands of the dead or places where the gods resided. In their minds, the material space we know as physical reality was the smallest part of reality, dwarfed by spaces resembling ideas where metaphysical activity occurred.

Taking the view that our world is the result of these other spaces, and that these spaces are comprised of something thought-like and being part of this world, respond to our actions as transmitted through re-arrangement of pattern, including that of thought itself, we see a reason for the accessibility of this dream world: we are connected to it through a certain type of thought that actually alters patterns in our brains to be more like the root archetypes of objects, and thus creates an affinity to them because in an informational space, those things of similar shape or idea cluster together, being built from the same archetype.

With this, we unlock the secret of prayer. Those who discipline their thoughts to be closest to the objects they reference can then address the patterning of reality that will be expressed by those thought-objects, and through a creative process like mythic imagination, can exert influence on that space which then translates into this space. Meditation and prayer focus on the raw archetypes of objects through our intuition and in doing so, can have influence in the physical world.

This theory finds compatriots in others that attempt to explain the synchronous and seemingly non-biological nature of consciousness and thought, including the work of Roger Penrose, which attempts to demonstrate quantum physics applied to consciousness:

Artificial intelligence experts have been predicting some sort of computer brain for decades, with little to show so far. And for all the recent advances in neurobiology, we seem no closer to solving the mind-brain problem than we were a century ago. Even if the human brain’s neurons, synapses and neurotransmitters could be completely mapped—which would be one of the great triumphs in the history of science—it’s not clear that we’d be any closer to explaining how this 3-pound mass of wet tissue generates the immaterial world of our thoughts and feelings. Something seems to be missing in current theories of consciousness. The philosopher David Chalmers has speculated that consciousness may be a fundamental property of nature existing outside the known laws of physics. Others—often branded “mysterians”—claim that subjective experience is simply beyond the capacity of science to explain.

Penrose’s theory promises a deeper level of explanation. He starts with the premise that consciousness is not computational, and it’s beyond anything that neuroscience, biology, or physics can now explain. “We need a major revolution in our understanding of the physical world in order to accommodate consciousness,” Penrose told me in a recent interview. “The most likely place, if we’re not going to go outside physics altogether, is in this big unknown—namely, making sense of quantum mechanics.”

He draws on the basic properties of quantum computing, in which bits (qubits) of information can be in multiple states—for instance, in the “on” or “off” position—at the same time. These quantum states exist simultaneously—the “superposition”—before coalescing into a single, almost instantaneous, calculation. Quantum coherence occurs when a huge number of things—say, a whole system of electrons—act together in one quantum state.

What is significant about this work is that it implies pattern states as opposed to linear causality, and by extending it to a quantum arena beyond the reach of normal physics, implies something close to metaphysics, perhaps a cousin.

Naturally this seems a bit heady for moderns. We are comfortable with chemical reactions and electrical circuits, but find this metaphysical spaciness to be a bit much. But then, in comes quantum physics, which tells us that an observer influences what is observed, and suddenly we are not so sure. If looking at a particle can fix its direction, looking into a pattern can also influence its direction, even if we do it not with our eyes but with some intuitive inner part of the mind.

What we have here is the idea expressed in the Perennial Philosophy, which is that religions intersect on some truths but describe them differently, usually through metaphor; this is not a “common ground” to all religions, or a validation of any specific religion, but a pointer to the aspects of reality which all religions hope to reveal and explain. That they do so unequally, and in the midst of other cultural and historical carryovers, does not change the importance of this fact.

Keeping this in mind, we can look at Western religion as it is now as a deviation from this fundamental understanding. Some of the brighter transcendentalists, like Meister Eckhart and William Blake, understood this view and used Christianity as a metaphorical pattern language for explaining it. They are rare, in that most religion converges upon the needs of its audience, something that is mostly cultural but eventually becomes social and political as a civilization ages and becomes unstable.

Nietzsche said “God is dead.” But how many read the full quotation?

God is dead. God remains dead. And we have killed him. How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it?

Friedrich Wilhelm “Fred” Nietzsche is telling us above not that God has died, but that he has become undiscovered by humanity because the form he took was no longer relevant to us, both through our degeneration and through the changes in our learning. In other words, we have either abandoned or outgrown our religious imagery, or both. We need a new vision of this eternal truth.

Christianity has come under fire from many sides, mostly for the idea that a content and form division exists. The content of Christianity may be correct, but its form — which succeeded because by writing down the religion in simplified form, it “democratized” spirituality and philosophy and removed them from the domain of exceptional thinkers to that of the common person — may do what form often does, which is alter the content by shaping it to fit the mode of expression. Think about translating Beethoven into hip-hop, or Dante into emoji, or even the Sistine Chapel ceiling into a comic book. Something is lost, and it may be attitudinal more than anything, a vanishing grandeur or appropriate vision of our human world through history and myth.

Very few philosophies can be said to be complete. Most focus on one aspect of the field, like epistemology, and then try to draw other conclusions from that beachhead. With German idealism, a philosophy was discovered that explained all fields at once. It even included implications for morality, in that if the world is partially inscrutable, our task is to make it reveal itself so that we know what is real so that we can make moral decisions on that basis. Ancient philosophies tend to be this way, expressed half in literature and half in religion, revealing the seeds of ideas in order to launch people on a journey of discovery that constitutes the completed philosophy in degrees.

If we have a future philosophy, it must cross the bridge between faith and realism. It can be metaphorical, as in the past, but it must also fit with what we know of the modern time. A morality of personal dignity and implicit pacifism, as occurs in Christianity, ends in a sense of universal brotherhood of man that is based on the false assumption that all people see the same world. That type of morality has receded into the “faith” category as humanity, liberated by The Enlightenment,™ has shown itself to be entirely Simian in its behavior, albeit hidden behind lengthy speeches, fine clothes, high technology and altruistic public intentions.

Dr. Alex McFarland identifies the reasons for a attenuation of faith in the newest generations:

1. Mindset of “digital natives” is very much separate from other generations. Millennials are eclectic on all fronts—economically, spiritually, artistically. There is little or no “brand loyalty” in most areas of life.

2. Breakdown of the family. It has long been recognized that experience with an earthly father deeply informs the perspective about the heavenly father. In “How the West Really Lost God, sociologist Mary Eberstadt correctly asserts, “The fortunes of religion rise or fall with the state of the family.”

3. Militant secularism: Embraced by media and enforced in schools, secular education approaches learning through the lens of “methodological naturalism.” It is presupposed that all faith claims are merely expressions of subjective preference. The only “true” truths are claims that are divorced from any supernatural context and impose no moral obligations on human behavior. People today are subjected to an enforced secularism.

4. Lack of spiritual authenticity among adults. Many youth have had no — or very limited — exposure to adult role models who know what they believe, why they believe it, and are committed to consistently living it out.

5. The church’s cultural influence has diminished. The little neighborhood church is often assumed to be irrelevant, and there is no cultural guilt anymore for those who abandon involvement.

6. Pervasive cultural abandonment of morality. The idea of objective moral truth—ethical norms that really are binding on all people—is unknown to most and is rejected by the rest.

7. Intellectual skepticism. College students are encouraged to accept platitudes like “life is about asking questions, not about dogmatic answers.” Is that the answer? That there are no answers? Claiming to have answers is viewed as “impolite.” On life’s ultimate questions, it is much more socially acceptable to “suspend judgment.”

8. The rise of a fad called “atheism.” Full of self-congratulatory swagger and blasphemous bravado, pop-level atheists such as the late Christopher Hitchens (whom I interviewed twice) made it cool to be a non-believer. Many millennials, though mostly 20-something Caucasian males, are enamored by books and blogs run by God-hating “thinkers.”

9.  Our new God: Tolerance be Thy name. “Tolerance” today essentially means, “Because my truth is, well, my truth, no one may ever question any behavior or belief I hold.” This “standard” has become so ingrained that it is now impossible to rationally critique any belief or behavior without a backlash of criticism.

10. The commonly defiant posture of young adulthood. As we leave adolescence and morph into adulthood, we all can be susceptible to an inflated sense of our own intelligence and giftedness. During the late teens and early 20s, many young people feel 10 feet tall and bulletproof. I did. The cultural trend toward rejection of God—and other loci of authority—resonates strongly with the desire for autonomy felt in young adulthood.

Leaving aside the parts of this are creations of Leftism, which adores atheism because it smashes belief in anything but ideology, the majority of these relate to a religion that is misunderstood, applied to the wrong things, and have in general lost utility because it no longer connects us to the universal dream world or anything like it.

We have grown up in a time of rationality, enforced not just by technology but through social pressures, as has been consistent since The Enlightenment,™ when it was proclaimed that the human form came before natural and divine order. The whims of humans, and their choices, were separated from their results in reality, including at any metaphysical level that is present. This separated what is actual and real from what is “rational,” or can be explained in human logic, which is usually after-the-fact and designed to justify human choices that made no sense in the first place.

Instead of looking for a rational version of faith, as Christians have for the past half-millennium, it might make sense to look instead for a realistic metaphysics. This is what Charlton, Penrose and others are doing: rebirthing our faith in God by taking that eternal truth and explaining it in forms that fit our society now, and in doing so, lift it partially from its decay.

When a civilization goes bad, all of its institutions, including language and understanding, are corrupted. A religion cannot be built on words, but it can be created from understanding, even if that understanding is still alien to most people today. A seed of insight, followed by the more naturally inquisitive, can reject the old form of religion and give it a new form, at which point it will make sense with our learning in the intervening years.

How would one go looking for a realistic metaphysics? The first step is monism, or realizing that the rules of this world apply, and nothing that is or seems arbitrary will work. The second step is to take Plato seriously, and recognize argument that the physical world is the effect of some informational or thought-like larger portion of the world. Finally, we reach the stage where Charlton is, where we are staring into an infinite space made of ideas, and learning how to program it with our minds.

We know that the physical universe acts as a calculating machine. Darwinism is calculation; species are refined by a series of tests embodied in individuals, with more accurate answers prevailing over the rest. Christianity, by seeming to assert the equality of souls, contradicts Darwinism and reduces us to a world of social values only where each person is viewed as a programmable object. The opposite is true: people are not programmable, but history is, by ensuring that through “good to the good, bad to the bad” that only those who embody the ideals of sanity and health prevail. Leftism seeks to reverse that, of course, because it wants us to live in a world where our whim and desire command reality around us, instead of the other way around. It is a form of individualism for this reason: equality means that no one is wrong, and everyone is accepted, such that we can never be at risk of failing in our understanding of the world, which is itself an attempt to blot out the reality that some understand more of existence than others.

If monism is correct, then the metaphysical level works like a calculating machine as well. Its universal dream space is then programmable, at least by those who understand it, and is the opposite of arbitrary, but instead is intensely logical. At that point, our only philosophy consists of understanding this world, and working with its forms, so that we can adapt and improve ourselves at the same time.

Most modern people focus on themselves. They feel the world has become incomprehensible and has probably gone bad, so they focus on themselves. This translates into moral preening, or symbolic actions instead of realistic ones. Unfortunately in a time of decay, most religious thought follows this paradigm as well, resulting in its irrelevance. The sooner we resurrect the relevance of religious thought, the sooner it can become a tool in our chest dedicated to restoring Western Civilization.

Religion alone will not do. The conservatives who bang the same tired tin drum of patriotism, religion and working hard have missed the point: none of those are solutions, and they amount to moral preening because of their non-solution status. Instead we need to realize that our civilization has crashed and burned, and now we face the long task of resurrecting it, including its understanding of metaphysics and religion.

Faith Through Nihilism

Tuesday, January 10th, 2017

To most people, there are only two options: inherent belief to human purpose in the universe, or an absence of anything resembling purpose or belief. The latter are commonly called nihilists.

A sensible version of nihilism cuts to its core, which is distrust of all things perceived through the human mind:

Nihilism is the belief that all values are baseless and that nothing can be known or communicated. It is often associated with extreme pessimism and a radical skepticism that condemns existence.

The fundamental separation here occurs through the recognition that values, communication and truth are proxies or intermediates for reality. Our brains will recognize conclusions about the world, encode them in tokens and share them with others, but then the tokens become more important than results in reality. The same happens with money, popularity, religion and systems of control.

For this reason, nihilism is not what most people think it is, which is giving up on knowing reality at all or caring about the consequences of our actions. Instead, it is a refusal to let the human symbols for reality supersede reality itself, a condition known as solipsism which is the root of most common human errors.

Since most people are solipsistic, they want an excuse to give up on reality itself, not its proxies. They do this by strengthening the proxies instead of focusing on reality, or cause-effect results in the world outside our heads. One way to do this is a fanatical “anti-relativism” that emphasizes devotional truths, but the other is fatalism, or proclaiming that all reality is pointless except that in the human mind.

The kiddie form of nihilism arises from this, and ends up being a brew of individualism and anarchism, or essentially an individual without obligations to be correct in his or her statements. This allows the individual to justify inaction and selfishness as some form of “higher truth.”

And so, what does nihilism say about faith? First, it rejects the idea of any belief; in other words, there must be a source of spiritual understanding based on the world and its patterns, much as we know anything else. Next, this spiritual understanding cannot be communicated, only achieved by those who go along the path of cumulative learning.

Nihilism thus rejects exoteric faiths, or those based on the idea that we can communicate metaphysical or spiritual understanding through tokens, or that faith can be adopted on that basis. Religious texts can inform our understanding, but the source of the understanding comes from finding similarities between what is there and what exists in the world.

The root of metaphysics through nihilism is the same radical skepticism toward humanity that is found in most religious texts. Most humans, being monkeys plus language, have low capacity for analytical thinking or any real passion. Instead, they focus on the ego, externalizing choice to factors such as bodily impulses, socializing with others, and following what the group does.

An examination of the external world however reveals a potent clue: patterns, not physical matter, rule the day. That is: matter arranged in patterns has properties beyond its immediate physical presence, and these patterns can appear in different forms of matter and have the same effect, which means that patterns are more important than materiality.

The classic example of this is a chair. It can be made out of wood, stone, metal, plastic or even human bones, and still serves the same function. The design of the chair — four legs, a platform and a back — is where the magic lies, not in the plastic or bone. In the same way, forms of organization of groups or ideas have greater power than what they are written on or the tokens used. The idea is all.

From this realization comes the first honest spirituality. When life is seen in terms of patterns, those patterns can be compared and arranged, showing how reality is structured. This is separate from purpose, because that is a choice of the individual human, but those choices reflect the moral composition, intelligence and honesty of those individuals.

In turn, this places an emphasis on thought, or at least thought that is consistent with the world around it, making it a continuation of the world in the mind. Here a fine line arises: the world is thought, but not just any thought, since most human thought is a closed-circuit feedback loop of the impulses of the body and ego, and unrelated to the broader world.

When one sees the world as thought, something better than inherent purpose emerges: a sense that the world is calculating, or transacting change toward an ongoing end like evolution itself. Our thoughts take the same pattern, which is that many options emerge and are slowly whittled down to a final model, which is then refined qualitatively or in terms of degree of efficiency, accuracy and elegance.

At that point, the world takes on a new perspective. Instead of the world being the cause of thoughts, thoughts — or the evolution thereof — are the cause of the world, and it reveals its tendencies toward beauty and goodness through the seemingly endless creativity of nature and the many possibilities it gives us.

Through eyes that have realized this truth, a forest becomes not just an object of beauty, but a sense of beauty joined to function, revealing a pattern of thought that emphasizes something we can only call holiness. It takes us beyond the requirements of mere utilitarianism and shows us that the universe points in a different direction, toward an experience of greatness and existential pleasure.

With that, we realize that life has given us a clue: it is not random after all, nor is it ugly. Instead, it is us that are ugly. We resist a world that would push us to greater heights because we fear losing control. And yet, the world tries for beauty, which is how we know that we are immortal and that striving for excellence is worthy. Only then do we join the eternal pattern of our cosmos.

The Essence Of Supernatural Thinking

Thursday, September 15th, 2016


The question of the supernatural boils down to a simple metric: is the world organized by material, or by information?

If it is organized by material, then bits of stuff just bounce into one another and create what we know of as reality. Opponents call this nihilism because it believes in no ordering force. Intelligent Design tries to work around that by saying that a cosmic chess-player designed those material pieces to create an emergent order.

If it is organized by information, material is the canvas through which order is expressed. This suggests that what happens in reality is more of a calculation, or interaction between material parts to derive informational results, than a pre-planned order. It is both emergent and animate.

The argument for an underlying mathematical or informational order to reality is separate from the question of purpose. We are agents of choice by virtue of being alive; we make choices based on our ability to perceive and our honesty in doing so; there is no inherent right or wrong, but those who choose to pursue reality find it has much to teach.

In discovering reality, one finds oneself look at structure or patterns, and comparing what one knows of how things work to what is seen. This can lead to a perception of an underlying system of order:

A lot of people don’t realize what’s really going on. They view life as a bunch of unconnected incidents and things. They don’t realize that there’s this, like, lattice of coincidence that lays on top of everything. Give you an example, show you what I mean: suppose you’re thinkin’ about a plate of shrimp. Suddenly someone’ll say, like, “plate,” or “shrimp,” or “plate of shrimp” out of the blue, no explanation. No point in lookin’ for one, either. It’s all part of a cosmic unconsciousness.

The above, from the movie Repo Man, is designed to be humorous, but illustrates the basic point: either we think there is a principle of organization, or not. If there is a principle of organization, it is not material.

This presents a quandary to our highly material minds. We work from the original material, which is our bodies and their needs, and inevitably extend that into the social sphere because it is composed of other bodies like us. Bodily needs and desires are universal; contemplative analysis of the order of existence is not.

But over time, we see how patterns repeat. How those implicate other patterns. And how, at the heart of it all, the entirety of existence appears to be alive.

Bruce Charlton illustrates this with his insight into synchronicity:

But this understanding of synchronicity assumes that Life is nearly-all discrete, granular, autonomous and unconnected events: just ‘bits’ of information.

In contrast, synchronicity is ‘telling’ us the opposite about Life – that in reality our Life is a web of relationships between conscious entities – like a dream.

The point of synchronicity is really very simple, and does not need decoding – because it is not a informational message. Synchronicity is the sudden awareness that Life is a web of connected and purposive relationships; and that there are many entities around us involved in these relationships – things as well as people.

The division comes down to the alive-ness of life. If you sense that reality acts like an organism, pieces of the puzzle start to fall into place. This is an esoteric understanding, however, and not accessible to most. But, as many of our smartest and best people have discovered, it is the understanding which unites all the parts of reality.

This seeming paradox exploded into public consciousness with quantum mechanics, which affirm an order which works outside linearity and likely, outside materiality:

Some claim that it shows quantum mechanics implies action-at-a-distance, period. Others maintain that we can still avoid action-at-a-distance by denying that quantum mechanics is a theory about a reality in space and time. Either way, the consensus is that Einstein can’t have what he wanted – a real world in space and time, without action-at-a-distance.

…Ordinarily, we think that the past is fixed while the future is open, or partly so. Doesn’t our freedom to affect the future depend on this openness? How could we affect what was already fixed? These are deep philosophical waters, but we don’t have to paddle out very far to see that we have some options. We can say that, according to the retrocausal proposal, quantum theory shows that the division between what is fixed and what is open doesn’t line up neatly with the distinction between past and future. Some of the past turns out to be open, too, in whatever sense the future is open.

Interestingly, the most likely solution to this problem is relativity across time as well as space:

Costa de Beauregard pointed out that Alice could affect Bob’s particle without action-at-a-distance, if the influence followed an indirect, zigzag path through space and time, via the point in the past where the two particles intersect. But there are no zigzags like that in standard quantum mechanics, so if we put them in we are actually agreeing with Einstein that the theory is incomplete.

This gives us an interesting model: two events can influence one another across space and time, with each event adjusting itself to match the other, not so much as if they were entangled but as if they were different computations whose results rely on one another. We can see the same effect in microprocessors where a thread is dependent on the outcome of another thread, and must adjust the form of that outcome, for example number of decimal places, based on what is calculated in the other thread.

In my hopefully-upcoming book Parallelism, I argue for another approach: events are not just dependent on one another across time, but can partially create one another through pattern similarity, such that things which are potentially true become true when they find structural counterparts in another event, including a person. In this view, we create supernatural reality from supernatural possibility.

At that point, we have taken the world-organized-by-information to the place where the cosmic idealists of the past visualized it: the universe as a vast informational construct, with a purpose of its own, in which we can by emulating its patterns gain greater power, if we so choose.

Very little in life is simple. This approach is not as simple, popular or gratifying as exoteric liberal Christianity or materialistic atheism, but it is more logical in a world where most is mystery, and the underlying patterns dwarf their material outcomes in importance.

The Greatest

Thursday, May 12th, 2011

My friend Russell Campbell recently approached me, telling me he was disappointed by the Freemasons. Expecting to be bestowed with Enlightened Wisdom as he heaved against the heavy oakwood doors to enter the lodge, he instead stumbled upon a society for male fellowship. Guys looking for a reason “to hang out”, meanwhile making a charade of their intentions to better the world.

Facebook is another example, full of people declaring their ideological stances. But what do they really do to make a difference? They post opinions and that’s about it. My friend informed me he grew weary of people complaining about government yet were not willing to try and change things – they would rather complain than get involved. And if they would get involved in a matter, he told me, it would only be because they directly experienced how a decision affected their immediate self-interest. At that point it is usually already too late.

I recently experienced an example of this myself. Five years ago, the aldermen declared they would crack down on dog-poop. Politicians from all walks of life had complained about the dog-poop and had noticed how very little had been done.

Five years later, only three fines for dog-poop had been dished out, and it was revealed that the official in charge for delivering the fines was paid five hours for the processing of one complaint. The politicians repeated their severe criticism, and the mayor did what he could to protect the officials that were his personnel. He promised the fight against dog-poop would really become efficient this time, because the budget had been increased.

This made me remark that a larger budget was no solution, since the existing budget had been used inefficiently. The aldermen currently in charge of the officials are politically very different from those of five years ago. The promise the mayor had made was exactly the same. Therefore I realized that the apparatus of the officials was completely autonomous and beyond control of the aldermen, regardless of their political affiliation. By admitting such, however, they, as ‘controllers’ would lose their right to exist, so all that the major could do was to offer a defence of inertia. That’s what it was: A defence of inertia.

I suppose the only solution was to throw out the branch of officials in charge of the dog-poop affair, and replace them by pay-per-fine workers. This would probably be impossible for those politicians to arrange, since the jobs of officials are very securely protected by law. The law in turn, is largely composed by ‘experts’ – officials working for aldermen and ministers. As a result, there’s little politicians can do – even those who pledged publicly to cut back on bureaucracy – other than to dance to the tune of the piper while keeping up an image of credibility towards the public eye.

The point is not that the politicians have control. The point is that people believe in the illusion of control. Because this will allow them to sleep comfortably at night, resulting in stability. The aim of our political order, our Trias Politica, is not that life is arranged in accordance to the ideological principles of the representatives we as a people have chosen. No, the aim is to quench unrest. So that people can arrange their lives in accordance to any appetites that emerge, so that, however trivial or shallow these may be, people can at least pursue them without being disturbed.

Previously it was revealed that generally speaking, people will only get involved at the last moment, once their immediate interests are directly touched upon. As we shall see, this was pointed out by Von Clausewitz and Machiavelli. One would be right in saying that, by refusing to act against the government, the likes of people Russell Campbell refered to damage their direct self-interest. This is correct; it’s just that the impulses they receive from bodily pleasures dominate their brains over any longer term consideration. Therefore they’re not willing to exert effort for things of which they can’t understand how they directly connect to their lives. This observation explains how come it is often frustrating to hear someone say they do not care about politics, because they do not realize how much it affects the life they live. They cannot see beyond their own nose.

People, by nature, tend to avoid excessive exertion, because evolution has formed us to be conservative with our energies. If we would truly look ahead at the eventual results of our decisions, we would realize that it is in our long-term interest to throw our full weight behind our efforts in the present. If we gain an advantage now, we can use this advantage to more easily acquire new advantages in the future, making it more likely that we will attain our final goals. We must understand this, and apply it as a guiding principle to anything we do in life. We must not allow inertia to overcome us. Alternatively, if we do not refute a political decision of the government right now, it will be harder to put a stop to new measures proposed by them in the future, since they will already be prepared for the procedure while we still have to rally a majority against them.

Lastly, even the final decision of a whole War is not always to be regarded as absolute. The conquered State often sees in it only a passing evil, which may be repaired in after times by means of political combinations. How much this must modify the degree of tension, and the vigour of the efforts made, is evident in itself.” – Carl von Clausewitz, On War

With this, Von Clausewitz tried to make clear that a full mobilization of the force one can potentially exert, has the highest chance of gaining success. Yet this not what usually happens; “Well, we don’t need to have every piece of artillery up in the mountains by noon. If a few arrive late on schedule, it’ll have to do, because afterwards we can still fall back to the forests.” In politics, this translates to: “Well, if today we don’t cleanse the cities of the dog-poop, people will be pissed. But they have a rather short memory – even if today we rid the city of dog-poop, they will have forgotten by next year. So the situation will have to do for now. There will be plenty of opportunity to dish out more dog-poop fines next year, when the budget will be higher.” “Oh, Obama’s going to do more government spending. This is bad for the financial future of my country. But hey, this year I can still go on holiday to Spain, so I don’t have to complain just yet. Right now, I can’t really foresee the consequences of a drastic cut in spending. There will still be plenty of opportunities to cut spending next year.”

Machiavelli, too, emphasized how inertia is a political force of its own;

Nelematus, not being able to endure the tyranny of Aristotimus, Tyrant of Epirus, assembled in his house many relatives and friends, and exhorted them to liberate their country; several of them requested time to discuss and arrange it, whereupon Nelematus made his slaves lock the house, and to those whom he had called he said, either you swear to go now and carry out the execution of this (plot), or I will give you all as prisoners to Aristotimus: moved by these words they swore, and going out without any (further) intermission of time, successfully carried out the plot of Nelematus

It is seen how much men are dilatory in things when they believe they have time, and how ready they are when necessity drives them. Nor can a Prince or a Republic who want, for their own advantage, to defer the discovery (of a conspiracy) use better means than to hold out another opportunity to the conspirators through slyness, so that they expecting it, or it appearing to them to have time, the (Prince) or (Republic) will have time to castigate them. Whoever has done otherwise has accelerated his ruin, as did the Duke of Athens and Guglieimo De Pazzi. The Duke, having become Tyrant of Florence, and learning that he was being conspired against, caused ((without otherwise examining the matter)) one of the conspirators to be taken, which quickly made the others take up arms, and take the State away from him.” – Niccolò Machiavelli, Discorsi

Great results are usually only booked under extreme pressure – not under extreme Freedom, like Ayn Rand supposes. As evidence I could point at the Glorious Revolution of 1688. The Protestant tradesmen were only prepared to pay for a large-scale contribution because they had the breath of Louis XIV panting down their necks. Same thing could be said for the splicing of the atom, the radar, jet planes, and computer code, developments which were all accelerated by World War II. Or space travel, by the Cold War. It’s do or die that produces the edifices of human Greatness that last to face the dusk of time, not do as you wish.

“People generally rather complain than get involved. And if they would get involved with something, it is only once they directly experience that this thing affects their immediate self-interest.”

Like “I think, therefore I am” was the primal principle, the founding stone, of Descartes’ thought, the above statement can be said to be Machiavelli’s. It is True, and once acknowledged as such, it shows how Kant’s categorical imperative is useless. After all we already admitted people can’t see past their own nose, so how could they ever oversee whether some action they are about to perform could be acceptable in a kingdom of infinitely entangled ends?

Kant may have said: “Always treat others as goals in themselves, and when you act, do it according to a principle of conduct that you would agree with if it were made into an eternal law,” which is the categorical imperative. And against that I quote The Prince: “Because there is such a vast difference between how people live, and how they ought to live, that someone who neglects what one does for something one should do, faces his demise rather than his success. Because a man who always and at any cost proves himself good, will inevitably perish at the hands of so many who are not good.” Clearly the golden rule of Kant is not proof to masochism and sadomasochists; such individuals appreciate doing and receiving pain. Therefore they would find it agreeable that doing and receiving pain would be made into a general and eternal law.

If I would live in consistent accordance with Kant’s principle, then someone would start mustering my services for his own cause while pretending to see me as a goal in myself, but discard me the moment I would no longer be necessary to that person. That way such persons would work their way up in society, expanding their influence by surrounding themselves with wealth and prestige, using the naive followers of Kant as steps. And eventually we find such persons introducing policies that alter the public spirit.

“People generally rather complain than get involved. And if they would get involved with something, it is only once they directly experience that this thing affects their immediate self-interest,” explains why the philosophy of Communism must inevitably deteriorate into severe despotism, where no action is performed unless directly governed by the lash. After all, these enthusiasts start out from the ideal of an autonomous community where everyone voluntarily supplies labour to supply for the needs of others. Yet people’s natural inertia is only overcome once self-interest is directly in peril. Which means they will be inclined to let others work harder than themselves. Until of course all the reservoirs have been depleted, when base poverty will be the bottom line. They will work, but they will not put as much effort behind their work as they expect from their comrades. From that it follows that the only way to avoid sheer poverty is to constantly remind the workers that not working will result in immediate pain.

(On a side note, Marx argued that the modes of production were the base of the economy, and thus of the whole society, and that Idealism really played no role of importance. He held it to be just a secondary consequence of Hegel’s bourgeois philosophy. Against this, it can be said that productive work can be ensured by the crack of the whip, but True innovation springs form Inspired Idealism and genuine motivation, such as Einstein’s drive to understand the workings of the universe. Idealism, culture and attitude are therefore not the superstructure of World Civilizations, but form their base.)

Marx’ aim was to entrust the means of production to the workers, so that they would create a self-supplying community in which they’d have plenty of time left to devote to self-elevating activities. Like the Marxists, Ayn Rand was foolish in this aspect too. She thought that by freeing people from non-voluntary control, they would use their time to advance knowledge and deepen their cultural awareness. This is nonsense. Instead they will generally use their time to watch garbage on television. The masses appreciate Ayn Rand’s ‘hero’, the industrial-scientist-entrepreneur who single-handedly worked himself up to power and fame without government interference, for the wealth they produce. After all without them, they wouldn’t have ghettoblasters and sportcars, but they are alien to their stance in life, like they are opposed to that of Einstein. “Someone who neglects what one does for something one should do, faces his demise rather than his success.” They take advantage of the ‘heroes’ by enjoying the goods their research provides, but secretly they envy and mock their studious commitment. If you obtain a perfect score in some test, the cute girl you helped with her test-preparation might say “well done”, but she won’t date you, because she will consider you a serious guy she could never have a laugh with.

Einstein wore socks of two different colours because the revelations emanating from his mind unveiled themselves on a higher plane, too enthralling to even notice the socks. If he had not risen in status because he was recruited by some government struggling with the threat of conquest from outside, people would have laughed at his confused ramblings. If he had entered a bar and had tried to converse about the subject, people would have thrown beer into his face since the quest for True understanding of the universe is for them unpopular theoretical garbage.

Quite simply, if you were like the heroes Ayn Rand describes in her novels, you couldn’t even pick up a girl at a bar. Okay, granted – by hiding the intimidating Greatness of your thoughts behind a mask of empty charm, sure, you could. But she would be a “gold digger” and you would soon grow bored of her shallowness. With Hobbes, Rand shared the idea that absence of strain was the highest end attainable to man. But where Hobbes was moved by the idea that the nature of things is war and that man was a wolf, Rand thought that (absolute) Freedom would drive all things to the best of their ability. This stance betrays her assumption that the nature of the universe is fundamentally good, so that by taking away compulsion and strain all things automatically drift towards where they must be, and find their proper place within this cosmic order.

This vision, however, leaves no room for the tragic or the unfitting – the misplaced. It denies the essence of the misplaced as such. The inability for a man of Great vision to connect with contemporary women on a genuine level, due to the encroachment of shallowness and social atomism upon society. Now that is tragedy. It’s a part of life that can’t be mended, or wished away, or remade. No amount of Freedom can correct this, since a daily life lead in absence of strain, yet without a genuine intimate mutual human connection, can’t be classified as True Liberty. This is a part of life that’s fundamentally broken, misplaced, and it demands recognition as such. Best thing a contemporary hero-genius can do today is to visit a bar and try to hit on a girl, while keeping his ambitious idealism unbeknownst to her. He might be lucky and have sex, but he will never have intimacy. And he will have to watch out for beer being thrown in his face.

Green libertarian nationalists

Saturday, August 28th, 2010

Some little known nationalist discussion group gets its act together.

On the Ground Zero mosque:

This is an older dispute than the WTC tower event. The dispute is this: is America defined by its ideas or by its founding people. The left side says ideas, modern lefty ones, essentially make people. The right side says people are a natural biological and cultural continuum.

Left side America says anyone can come because all they have to do is make the pledge, sign on the dotted line, and voila, instant American. In other words, American as such is nothing more than trivial formalities in series that even one of the great apes or perhaps with assistance for the mobility challenged, a stray dog can perform.

Right side America says we have an America as such because of people much like themselves and if the people change, then at some point the America that people worldwide have loved in the past may not be such a loved place in the future.

Can we swamp Japan in Scandinavians and still have those things we respect about Japan continue into the future? Can we overwhelm Tanzania with Chinese immigrants and still have an authentic African tribal aesthetic and an exotic Dark Continent vibe therein?

On the PRC occupation of Tibet:

There is room enough for cultures that have developed further in some direction and for cultures that have yet to strive as far in their own direction. What’s the hurry to ‘develop’ or ‘progress’ anyway?

There is no need at all for one culture to overlap with another and create the social sickness called multiculturalism. It is multiculturalism, not Mongol people, not the Han, that is the one and only problem in this case.

On the Holy Land of more than one group:

Nationalist can work but not if two nations inhabit the same land. That is multiculturalism. When multiculturalism happens and internal conflict sets in, the leftist academics, media and politicians will point an accusing finger at one group and insist their nationalism is wrong. The truth is that multiculturalism is the problem and that any group will by definition have nationalist cohesion to some degree.

On the modern way of life:

For the past century rampant consumerism has

  • replaced all our once cherished ancient cultures with phony ethnic themed products
  • introduced waves of mass immigrant cheap labor of such scale that it is an ethnic cleansing of us
  • set us on a path of endless international wars for access to more and more raw materials creating a bankrupt empire
  • clear cut our forests for now boarded up malls with lifeless parking lots and low rent housing packed with minority welfare colonies
  • used our only sources of fresh water for toxic waste dumping to the extent that 19 out of 20 sources are hazardous
  • created festering hills and mountains of ever expanding landfill
  • put us in a dependency cycle with global corporations who put profit and popularity for the short term before compassion and sanity for the long term
  • given us disposable conveniences which puts us in debt for life and has a dysgenic effect on us by enabling our bypassing of natural selection

It will be interesting to watch the evolution of ideas from simpler right wing reactionary thinking to a more progressive mode that remains true to New Right goals. As a natural selection process, the evolution of ideas is bound to leave behind the less fit, mired in the blunt bigotry of yesterday, while the rest move ahead.

Sensibility and Intelligence

Thursday, July 15th, 2010

When we talk about intelligence, it is primarily the ability and inheritance of the individual, race, species that is able to deny short term sensuality and aim toward achieving a goal, to sacrifice pleasure in the present to achieve a greater reward in the future.

The way nature configures this is through the promise of a reward, either from a thought of food that urges the hunter to go and hunt, who then kills his prey, gaining the hunter who sacrificed his time a greater abundance energy – a reward for controlling the responses toward the senses for a greater lavishing of taste in the future, tasty food.

The evolution of our species has given the inhabitants of Earth genetic traits specific to different parts of its ecosystem, from one great ecosystem toward semi-isolated continents, many isolated tribes diverted their evolution into specially adapted races – and along through civilization, we overcome direct limits and impose indirect ones (social and civil boundaries, morals, which in turn preserve genetic isolation where our geologic boundaries do not). 

Our world around us, our civilization that we have created is a young experiment and our biological evolution is currently juxtaposed against the rate at which cultural and social information can evolve and that it cannot, we as defiant little monkeys then force these ideals onto our biology, and many that do not healthily reflect our current position or a greater future goes to prove that it has alienated our senses.

With dysgenic inherited diseases and corrupted genes disabling once useful genetic traits, many are unable to re-tune with natural, healthy environments full of sense and sanity, and are doomed to sink down with their ‘memetic warship’ defiantly denying direct natural selection in favour of peace, justice and equality.

Where once our sensibility gave us a tribal sense and common sense collectively through the group, we had a survival mechanism to preserve the races independantly and conservingly of the wilderness around them. Oppositely, where we exist today, our senses are partially in an enclosed environment and it is very different to that in which we had evolved, which many of us still bear the genetic adaptations for and others have evolved traits which would hinder our existence outside of the cultivated environment.

Maddened morals has lead individuals to evolve counter-productively, crushing and denying our primitive senses, sawing off the limbs of what evolution has bestowed us, leaves us without our animal senses, our tribal spirit and biological intuition.

We are still very dependent on an external environment to determine our evolution – transnaturalism was that fish out of water, the heat of a glaring sun corrupting and decaying the flesh, deceasing and rotting the system of society that has attempted to breathe the air of solitary evolution, yet too, far too primitive to do so, and suffocates.

Our evolution still has aquatic gills, we still thrive best in the ocean of life, when a film of liquid acts as a evolutionary umbilical cord. That liquid film that we bring with us, to help us breathe in such a hostile, trans-natural terrain is our ecosystem, our wilderness. Tradition, religion & the sciences are the young air breathing lungs, tiny strips of metaphysical flesh in the naive humans, breathing through their minds the air of nothingness, the land of death that we creatively crawl towards, only temporarily covered by our wilderness into the dry, scorched, deserted lowlands of civilization.

All ideas are converted from designs in the external reality, cause and effect, we cannot envision ideas out of a total vacuum, only nothing can do that. We fill the young mind with information through the senses, sight, smell, sound, touch, taste and even secondary senses within the brain that combine these major feeds of information with sublime, perhaps subtle senses we are unaware of, antennas of collective evolution, social receptors; all by-products through the combinations of the foundation senses, not in spite of them.

The body is very sensitive to the environment of an ecosystem, in an enclosed ecosystem first rate senses are desensitized, deprived from the external wilderness and those that are best able to disable these and reproduce the quickest inside the enclosed ecosystem will do so.

Twice as many paths for the intelligent

To split intelligence into two factions, on one side I keep biological intelligence and on the other the symbolic intelligence; intuition and IQ respectively. The intuition takes its information through the first rate senses (touch, taste etc) and represents these toward the brain, from which second rate senses interpret these through combinations (social, ecological and group reflection, albeit collective symmetry and adherence toward other biology to enhance survival).

The intuition is everything that we would need to survive the wilderness, it’s impulsive and instinctive, hard wired into each of us – yet with IQ we hack that intuition and corrode it, in what seems a good idea at first – our sawing off our limbs that keep us sensible whilst in the biosphere, the higher our symbolic IQ, the greater the strength of our denying the wilderness through peak intervals, we invent technology with our IQ, after which we regress in evolution having sawed off our first rate sensuality, leaving a void that makes for desperate, sensationalist seeking individuals, out of control and criminally insane.

The intuition takes its information through the first rate senses and represents this into the brain, it is sensible, the IQ is the ability to prospect intuition at a distance and can be expressed as a scope into reality beyond the direct sense feed, it is indirect and therefore by-passes the individuals physical sensual reception.

As mentioned before, the film of liquid is the information with a direct biological wilderness of senses, we evolved from this and it gives us our strength – further trans-natural evolution will frustrate the senses of those unable to disable them and kill those that are unable to re-enable them after the short term.

That means that although reliant on second rate (indirect) sensual information through symbolism, many that have never directly experienced that sensual information are going to interpret them inaccurately, primitive cognitive abilities.

The symbol is a vesicle of sense information through a transportation medium beyond the standard biological transfusion. It is inorganic information, inorganic sense, inorganic memes and is created through inorganic surrogation, which is to use energy into creating something which does not directly benefit biological survival.

That prospect of intuition is symbolism.

Symbolism has given humanity the observational powers that allow us to perceive senses indirectly but not to feel them directly. It is a form of scaffolding and support around the real objective reality that allows us to perceive senses that we cannot at this point in evolution, feel directly.

Science is this, we can perceive what the moon’s surface is made of and the temperature of its day or night but we as human beings, we can never get to its surface and scoop up the lunar sand and feel it through our fingers and walk through the lunar sand bare foot as if we were on the earthly beaches.

We cannot feel the solar energy on the moon as if through the atmosphere here on Earth. The moon has no significant atmosphere, the solar energy is too intense and energetic for us to feel on our skins for it would surely be death to us.

We can only perceive what these sensations must feel like, therefore we must interpret these feelings through symbols, the symbols that two hundred degrees Celsius would be too great for us to feel directly, thus we are disconnected from reality and we observe a second rate reality through our interpretations of the first rate reality through our symbols, and through symbols we can create ideas and from ideology we create civilizations, the scaffolding around the real object, us as human beings – is our civilization.

IQ is therefore, sense at a distance, in a detachment from the biosphere it created the warship of God, a battle against our senses, against our gills – trying to recapture the breathe taking moments in life and sanctify them, like a dead corpse preserved in the desert’s salty sands. When we learn to create our religions actually in this reality, we will learn to not only sense at a distance, but also to sense through time, spirit.

Time being a non existent thing in itself, it is the measurement between two phases, like the surface of a liquid flowing, sensing through time allows us to dive and leap out of the present, under and over the surface of our direct sensuality, it is spirituality and is a product of our imaginations, it is a mental intuition, a sense that we are still evolving – and when you’re travelling 200 light years in a warship across the bleak void of space, you’ll appreciate it, it will keep you alive and breathing not fatalistic and depressed.

Intelligence and the desert voyage

The symbol has a low information quality – the amount of sense that was received by an individual before they type and distort it into symbolic characters on a page is enormous compared to the reinterpretation of this information, at a distance.

Compared to intuition, our symbols are pathetic, but they are all we have for collectively transmitting information halfway across the planet toward other life forms in our partially enclosed ecosystem of civilization, those who are mentally able to digest this low information quality whilst simultaneously frustrating/disabling short term biological sensual information feeds, whilst also not being oblivious toward them – will be able to survive ‘the desert of the land’ and because they did not saw off their senses also, they will be able to re-engage with reality after they have finished interpreting symbolic information and be able to refresh and flourish in an oasis of liquid information from their natural environment around them, reverence.

If only high in IQ, these creatures wander into the open air of the desert without precaution, perhaps without having evolved spiritual lungs to breathe the air that is toxic to the short term sensationalists, and suffocate, asphyxiate, or perhaps they are evolved without the ability to re-engage their biological senses; perhaps having been burnt in the open air of the void for too long – desperately unable to rehydrate, roasted in the heat from the glare of the void, the questioning of meaninglessness without a cold, refreshing wilderness to drink.

Mental illness and insanity, senseless within the space voyage. The voyage over the void with no prospect but a horrible death beneath it – the exhausting weight of mankind as he walks across the rope toward the cosmic wilderness, toward his next oasis in the desert of land – the depression of nonexistence gnawing at the consciousness like the beating of radiation from the sun, unpleasant for the weary traveller of solitary evolution, sucking the liquid of life out of him.

All things biological need their water, both physically and metaphysically, both substantial and insubstantial, the solvent of life, the faith in God – the God that is trans-natural life over and below that surface of waves, which we sense – throughout and in the river of time, keeping the fight for survival for the weakened, thirsty traveller until man reaches his new wilderness of senses, the ‘Overman’.

The symbol is the word and everything we do that is intelligent is to preserve our senses in a form that sustains us in the ‘lands of the dead’, the lands where we can only indirectly sense, the times where we have to suppress our short term desires because of the radiation around us, where we are to be deprived of our wilderness in search of a greater wilderness, seperated by that gnawing void – IQ is the sense of emptiness and our preparations for the wilderness of the cosmos – to travel the stellar seas in search of new worlds with nothing left to directly sense except our spirit, our faith as a reservoir of intuition that we conserve from nature to where we are able to reach pure intuition, the sense of fullness, indirect sense and direct sense.

Intelligence is to creativity and the symbolic esoteric – intuition toward social and the biological exoteric. High IQ’s give the individual a survival trait for extreme malnourishment of sensual information, low IQs oppositely – but all things must eventually drink the water of life and breathe the air of a void, or remain forever attached to a biosphere outside of civilization.  Asphyxiate and dehydrate, or allow yourself to breathe and to sense nature around you.

Potential traits to be evolved

High IQ individuals will need to strengthen senses, indirect senses do not allow you to adapt from a direct threat, direct senses do not allow you to adapt to an indirect threat.

An indirect threat, the collapse of civilization, direct senses cannot see this, it is through time, in the future. Direct senses have to capitalise on the strength traits that allow you to prepare for the future before it happens – the more direct senses active, the greater the cross reference of intuition, it can sense a wave coming.

IQ is a fourth dimensional sense, that being a trait above the ordinary abilities of animals, it allows scaffolding around the lesser dimensional senses, to build onto them new limbs and sense receptors instead of sawing them off. To then be able to sense intuitively every particle in space, to see the whole spectrum of photon waves, to listen to the light like the Voyager space craft, to hear the gravity and magnetic fields and see them at the same time, to even taste them as they pass through the skin – to feed the senses with information in the cosmic wilderness.

Transforming our indirect, symbolic ideas of indirect senses, into new organs for direct sensual feeds in the hostilities of space – that is, to ‘breathe the air’ and take a leap in evolution beyond and out of the short term present and create ourselves the sense to rebuild civilizations and immunize them from known decay, keep it hydrated to prevent it from dying.

In veneration of the artisans

Thursday, June 3rd, 2010

Artisans are the creators of civilization, they are the driving force for the sustaining of culture and shaping the civil environment and community from a reflective expression of artistry.

Artisans are not elites in whole but are elites in particular specializations. If there is any job you need, the artisans are those who know what they’re doing – they can build, craft, create and destroy with precision and accuracy. In trying to rework some aspects of caste systems and how we can build the next era of civilizations we must call upon those who have the natural ability required to do so.

The artisan individuals represent a selfless individual soul, they tend not to mob and wave pieces of card for ‘freedom’ like many of the proles fearing their own incompetence, but will create it and elevate themselves through that achievement.

If there is something that they themselves do not understand, they will not take this as a threat to their ego, like the proles do – that then attempt to fix something and completely fuck it up – instead, artisans have a respectable intelligence and prefer not to make a mess out of the situation, they are sensible and sociable enough to call on those who know how to help on those specifics, meaning other artisans and elites.

This inflow/ outflow of craft serves as a civil socialization, by the work of artisans, the very essence of civilization is maintained – for without them, any and every idea is quickly lost and forgotten. Civilization is destined for overcoming, a beyond going of natural, environmentally restricted evolution, into the unknown, the great and mysterious appearances of nature and for this the artisan’s craftwork is the very meaning of creation.

It takes the artisan with the mind to focus and get the details in both respect to the community and themselves morally, traditionally and beautifully complete, to create the island of civilization from which the consciousness dreams the future. From purpose to form, the dreams are laid down, desires are to be heard and the unknowing future becomes known in the present, we taste the timestone and sense it in a way beyond the social animals.

By forging soulful work into the desolate rock, crafting the temple with decoration and externalization, increasing the mysteriousness, the deceptive confusion and obfuscation of what our species faces through our daily lives, through our lives.

The art is not so much for creating trends, nor popular ‘culture’ – for these things orientate toward proles and mindless, senseless lifestyles with a poorly selfish motive, pretentious and cheap, the darker side of creation – that steals the soul of those subject to them as opposed to elevating them, the devolved pop-artisans against the strength of true artisans.

True artisans are those who create masterpieces, they create themselves beyond the individual, into the daily lives of fellow citizens – not by consumer produce, but by creating the gifts that help us maintain organization, maintain good life and keep everything perfected as is idealized. They share the art, they share their emotions and their truths that then form the strength of the community to fulfill themselves individually.

The work of an artisan is not from a mass producive machine. The artisan has to center themselves into the craft, they create more from less, they evolve the inanimate facelessness of emotionless rock, making the local environment sacred and divine, to become one with their creations and through this – immortality is granted them. What is left of ‘dead’ civilizations? The earth, the soil and stone, nothing but ruins – and nothing is more picturesque of a ruinous ancient civilization then their architecture and their artifacts – the past is alive through art.

Life in Imitation

Meister Eckhart taught us that art is life in imitation “Be you Creative as God is Creative”. In his understanding, the Father generates the Son, this means that God creates from himself a progeny. Like all things in life there is a cycle from birth to death followed by a History of generations. When the Father is not there, when His time has come, when rest has its need, the Son will carry on in His name. This is a cosmic traditionalism beyond all others, emphasizing supersocialization (a post-mechanosphere socialization).

The supersocialization exists after artificial (Created) biological intelligence has originated. The Son is what is created from the unity that is God, through unity we may create from our universe a localized unity, self evolutionary and independent from the Creator. From the cosmos of origin, into a young cosmos; either heretical and espousing an extradimensional chaos or a reverent secession of life, like Father like Son, all created through our own perspectives. Thus we create Art as God creates the Son.

Art explains to us what may appear soon, it is God and life in imitation, and it too will create from itself as through the artisans, God is created, is manifested – nature creates more from less – through civilization, it is the collectivity through the individuality of an exceptional race of creatures.

“he does nothing other than generate his Son, and both of them flourished in the Holy Spirit.” It is the subjectification, the internalization that the evolutionary cycle operates under, the evolution of a subjective lens over external reality that creates an eye for an eye, a tooth for a tool, for a skilled eye to create an eye into the skies, into the future, a stairway into the heavenly cosmos, through the veneration of idealism into matter. From an ideal, to a revolutionary reality.

The subjective individuality is the very gem and wealth of the biosphere, and God has this in store for those who wish to evolve beyond themselves, to transcend beyond the id species and create gold, to alchemise the future from the ruins of the past – thus life everlasting.

The subjectivity of creation is introspective and searches within, it is only when the tree ‘considers’ itself does it take its fill of air, just taking as much as it can without hesitation, through this a near infinite variety of trees all contribute beyond themselves individually into the collective that they sustain the oxygenated atmosphere capable of supporting fauna world wide.

In parallel it is only through individual perception that we have artisans who all do their piece without hesitation, they enjoy life more than those who do not appreciate life’s wonders. Through this personalised view, whether sensual or factual, dionysian or epicurean; it contributes to the furtherance of evolution beyond itself genetically, it creates a further dimension to manifest Creation.

The richness of life is that it creates personalized views and differing planes of observation, multiply entwined double vined, it takes the same environment and represents it an infinite times over, through us the universe takes pride in its magnificence.

In the Son we mean, manifest creation, artificial life, we mean all that is created through the masculine overcoming of natural limitations. The name Father is that of a creator, through art life is created, without art, life is only evolved and is subsequently, less internalized and soulless in how it senses the universe. For a soul is rewarded to the artisans and beyond, for they are the ones who create beyond themselves – through themselves.

“When the Father generates his Son in me, I am that very same Son and no one else.”

Caste systems and biodiversity

Tuesday, May 25th, 2010

In leading the collective evolution of our species we will need caste systems to prioritise those individuals who go further, those individuals who, in looking after themselves well, are able to emit the excess contribution toward our biosphere.

That is opposed to eating it, becoming fat, insolent, insects that attack details because the complexity of a social superorganism’s function is beyond their analogue on/off definitions to comprehend.

Having received a few criticisms about the previous posts, some individuals have found it impossible to dissociate class systems with caste systems. In the definitions of class we play social appearance, in caste we play biological ability – nothing else is concerned here, it doesn’t matter how many memes you let rape your mind, it doesn’t matter about their position in today’s hierarchy, because modern day class systems are corrupt.

The caste gives to each what their skill is required to benefit firstly themselves, and overabundantly, like the fruits of a tree, the fruits of our culture; allow the outflow of their energy to benefit those around them – aiding our collective evolution together. 

Many people are lost on definitions such as selfish/ selfless. Some people will say that ‘we’re all selfish’, and to a certain, lowly altitude in evolution it is correct. But think, evolution gives animals an Id that then evolves beyond into the Ego and Super Ego.

The Id is the foundationary trait and that’s for feeding, fucking, fighting and fleeing – secondly came the ego, and sure, we had alot of mediocre fun playing with lowly traits, but we evolved from these with the introduction of a social ego. There from the foundation, the secondary traits began to emerge in reflection toward our nurture. The social animals began to look after their offspring well rather than sodomizing them like paedophile chimps – the latter would be a symptom of ghoulish devolution, it takes evolutionary energy from a collective rather than reinforcing it.

Let’s bring in psychology, let’s analyse the psychology of our ‘four levels of humans’, or more in general, four levels of life.

The terms “id,” “ego,” and “super-ego” are not Freud’s own. They are latinisations by his translator James Strachey. Freud himself wrote of “das Es,” “das Ich,” and “das Über-Ich“—respectively, “the It,” “the I,” and the “Over-I” (or “Upper-I”) – Source

Further to the elitification of our species, we need to add the term das Über-Es, the Over-It, for which very organised and sufficient species begin to increase the evolution of all those in their presence through killing, nihilistic Über-moralism, evolutionary creationism, organic mechanization and other ‘cross-pollinating’ ingredients which increase the biodiversity and hierarchy of nature beyond its limitations. They are those that have gotten Over-It, over the boundary of our biological evolutionary inertia. Through which life can pre-adapt to extreme environments such as the Moon, and Mars – ultimately to increase the fruits of the planets via getting Over-It, because on their own, nothing will significantly evolve onto those dead worlds.

Here are the four levels of life explained that little bit further:

  • Id – Selfish individuality – necessary prerequisites for organism survival – will fuck fight feed and flee, will not nurture over 25% productivity in our caste system. Over this 25% threshold and it will evolve into the natural ego whereby the excess energy through nurture acts as a higher selection process based on appearances and desired social traits guided by organic surrogation.

Insects like the stag beetle are a good example of an ‘Id species’ – they just fuck, fight, feed, and flee – they do not nurture their offspring, they just climb up a tree, kill other beetles in their way, have a 3 second fuck and then after the brief courting, will throw their mating partner off the tree. After falling down from the height of a very tall tree, they will go and dump their eggs in a hole or a dead log and then.. die.

Sigmund Freud spoke of the Id: 

It is the dark, inaccessible part of our personality, what little we know of it we have learnt from our study of the dream-work and of the construction of neurotic symptoms, and most of this is of a negative character and can be described only as a contrast to the ego. We all approach the id with analogies: we call it a chaos, a cauldron full of seething excitations… It is filled with energy reaching it from the instincts, but it has no organisation, produces no collective will, but only a striving to bring about the satisfaction of the instinctual needs subject to the observance of the pleasure principle.

The Id contains everything that is inherited, that is present at birth, is laid down in the constitution — above all, therefore, the instincts, which originate from the somatic organisation, and which find a first psychical expression here (in the id) in forms unknown to us.

This, in terms of space faring organisms would be viewed as a healthy 0-25% productivity, it is selfish but contributes toward the biosphere, it is not controlling our civilization therefore is not going to drag it down to the level of an insect, it’s a food source for higher things – these would not be in our caste system, any human that wishes to imitate them would be achieving what is called devolution – I called them a ‘ghoul’ for living below the levels of social organisms, for living as an insect should.

  • Ego – Selfish collective – necessary prerequisites for social organism survival – will kill it’s offspring that it determines unfit, such as many bird species will kill off their weak offspring as it is not socially desired, (this is the healthy ego as opposed to our humanist definition, the ‘evil ego’ that cannot satiate itself naturally so decides to become desperate, alienated and attention seeking). Organic surrogation is initiated through the ego at between 26-50% productivity in our caste system

So Freud, What is the Ego?

…The ego is that part of the id which has been modified by the direct influence of the external world … The ego represents what may be called reason and common sense, in contrast to the id, which contains the passions … in its relation to the id it is like a man on horseback, who has to hold in check the superior strength of the horse; with this difference, that the rider tries to do so with his own strength, while the ego uses borrowed forces [Freud, The Ego and the Id (1923)]

An ‘Ego species’ of animal would be similar to a bird species, they build a nest to nurture their offspring, to nurture the natures in respect to organic memes, therefore eliminating those genotypes which are undesirable, unpopular toward the social hierarchy. Therefore any obsolete offspring that are not desired by the social collective are then terminated by the big overbearing parent.

With the Ego comes the birth of significant memes, these organic memes thrive within the 26-50% productivity and acts as primitive idealism toward nature, shaping the species as the species shapes the meme. Birds of paradise are a great example, non-human primates are also.

  • Super Ego – Selfless through individual selfishness – with this the ego is well satiated with organic memes and energy from food. It has achieved the first of many singularities between gene and meme. Like the ego, the super ego will kill off undesired offspring, yet in its decayed phase uses moralism which is inorganic surrogatism, to prevent these dysfunctional offspring from facing nature (equality).

The super ego operates through the 51%-75% productivity range and allows the meme to evolve upon itself through the externalization of inorganic surrogation, a meme that nurtured a nature can then be inscribed onto rock, stone, paper and therefore achieve relative immortality toward the gene that created it and also contributing collectively to nurture others through those memetics that are then beyond themselves individually. This is the individual selflessness, it is selfishness of the higher type, it isn’t fucking, fighting, feeding and fleeing, but is evolved from them to create tools that go beyond those desires – an extension of them into the immaterial, the ideal – into culture.

So let’s ask Freud again, what is the super ego?

The Super-ego can be thought of as a type of conscience that punishes misbehavior with feelings of guilt. For example: having extra-marital affairs.

The super-ego retains the character of the father, while the more powerful the Oedipus complex was and the more rapidly it succumbed to repression (under the influence of authority, religious teaching, schooling and reading), the stricter will be the domination of the super-ego over the ego later on — in the form of conscience or perhaps of an unconscious sense of guilt (The Ego and the Id, 1923).

Ants, termites and bees are the primitive examples of a civilization, a social superorganism/ inorganic organism. But the best example of this is humanity and other cultured species.

The dangerous part of this is that those who ignore memes rather than overcome them will be controlled by them – those below 50% productivity, or more appropriately, evolutionary velocity – they are too slow and cannot outpace the memes created through civilization and therefore become domesticated, and we then have them caught in our meme trap, our culture, from there they can be either excelled or slowed down to the point of devolution – proles and then ghouls begin to emerge as a by product of domestication when it is unattached from a societal goal.

Artisans are those who are the creators of civilization, they are the warriors, artists, crafters, and anything which requires an actual ability. They give life to the memes, they give ideas their own individuality as material possessions so that they can spread over the world and tame all that is too slow to over come it, they generate wealth from this tapping of evolutionary energy, by cultivating the world according to their needs. Yielding more fruits then nature would on her own, at least, it has the potential.

Through that yielding of nature beyond nature, we can terraform other dead planets and increase the total expanse of the earth derived biosphere into interplanetary space, domesticating dusty rocky worlds and exceeding their evolutionary velocity so that the environment can sustain complex life, so that the universe can become further more conscious of itself.

  • Super Id – Selfless through collective selfishness – this is what occurs when a meme becomes self sustainble and then self evolutionary, the meme escapes from human hands through the help of technology. The evolutionary speed at which observing, overcoming this is beyond 76% of productivity toward 100% and beyond. Like the id, the super id will put instincts before all else, yet the super id has superior instincts and therefore allows a biosphere to govern itself. Collective survival is put before everything else, as if everything was it – it is concerned for the health of everything, it is the materialization of the social superorganism.

An example of this is a collective conscience, something which puts collective evolution before everything else. It doesn’t care whether it expels itself individually, it serves a goal and is fixated on that goal and destroys everything in its way.

A great example of this ‘collective conscience’ would be what is coming to life through all the wires, cables and information that we pour into the void called the internet. The internet internalizes nearly everything we do regarding technology, every time we search on google, every time we go onto facebook, more and more information is being centralized within the cloud of information within the internalized web-like structure between each machine, ultimately a foundation for it, a gravity.

97% of our population could not understand this, and that’s why they are obsolete, most of them cannot survive without technology, they arn’t above the 76-100% evolutionary velocity/ productivity to be able to tame this kind of memetics, and therefore will become domesticated by it losing their individuality to the hive-mind.

Carrying onwards from the four types of psychology regarding the four types of caste, we return to the cycle of evolution from A Guide to Cosmic Evolution

Along the bottom is the evolution of the ‘deity eye’, this all seeing eye of the biosphere, and the four castes are represented by the four steps, the four algorithms up toward the unification of idealism and realism. Let’s re-examine this, there are four types of caste:

  • Those who are 0-25% productive are controlled by the external environment. (natural hierarchy, meaning who can reproduce the most survives)
  • Those who are 26-50% productive are still controlled by the external environment yet are able to take advantage of their internalization, their socialization to give them that edge over the lesser beings. (natural>social hierarchy, meaning who is the most valued in appearance and socialized control skills reproduces the most)
  • Those who are 51-75% are able to create memetics, create tools which they can use to control the lesser in relation to the social superorganism, they reinforce the social collective. (natural>social>civil hierarchy, a combination of the previous two but with added skills toward memetic creation and cultivation)
  • Those who are 76-100% productive, those who have such a great intellectual speed and ability to join distinct ideas together, they are the ones who gear memetics to achieve a goal – i.e. create a religion, create ideologies, create discipline to prevent an entire population of parasitic proles from commiting ecocide and killing everything in the process all because they’re too stupid to take responsibility for their own actions. (natural>social>civil>mech hierarchy, combination of all the others, the singularity occurs and the biosphere reaches a saturation point from which it can evolve deities from its derivatives)

Regarding the loud mouth socializers, their incessant cries of contradiction will always moan about ideologies that draw too different ingredients gathered from distinct realities, from different dimensions of our whole existence – and it is because they are flatlanders living on a two dimensional strip of paper, crying when a three dimensional object passes through their flat conception of reality – they’re morons and become outsmarted and overrun by higher dimensional problems which require multiple ideologies in order to angulate collective goals for society.

They are part of the group that is beneath the evolutionary velocity required to maintain a civilization from consuming itself with ecocide – civilized creatures need to over-come themselves to prevent intraversion, otherwise they lack the honour of civilization and become what is known as a prole, and at worst, a ghoul. The ghoul is a creature which hides beneath the necessary bar of civilization, they won’t put themselves up to the challenge and will slow everything down by evolving into the counter-productive direction. 

With the inversion of our goals, the lesser beings, majorly proles with a poisonous undercaste of ghouls, caused by the down-breeding stupidity without concern for collective health, will evolve themselves into little insects monkeys that roll around in their faeces of a culture.

They ghoul around like Id species, placing their primary biological desires before everything else, rather than what is good for the Earth. They become all defensive when you try to point out to them that their values came out of the backside of some alpha-meme that is just out to control them – such as equality and liberalism, nature isn’t concerned with you individually, only that genetics are transmitted and re-emitted into memetics.

But, I give these meme’s a tip, these memetic creations of liberalism and equality help to disperse the technological, mechanized grid required for the internet to reach critical mass, all countries are ‘developed’, dispersed equally, globally – from where, the inorganic memes implode the core of civilization like the iron core in a death star, and a supernova will tear the world in a rapture – a memetic chest burster. 

The fate of humanity rests on those who are beyond the crowd

Humanity shall become like the mammals in the era of the dinosaurs in our continued, polluted, animated corpse of a planet – little creatures hiding beneath the rubble, keeping out of the way – nature will have her revenge. The variety of deaths toward our common humanity are endless!

Choose your favourite extinction event! It can be anything from external threats like asteroids, coronal mass ejections from our sun, gamma ray bursts, gravity tsunamis through gravitational lensing toward extrasolar bodies. Or best of all, which is way more likely, best of all has got to be our own stupidity with ecocide and nuclear fallout, and then even memetic singularity and nuclear fallout. If we don’t adapt to nature the environment will out haste us in its evolution.

Regardless, the best of humanity needs to over-come itself using all the tools it can (caste systems, religions, ideologies etc) before nature finds an alternate route – and it will.

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