Principles of Solomonic Governance

In the Testament of Solomon, the famous seals are used in a way often not understood by vulgar interpreters of the Solomonic tradition. Not as scepters or as talismans, the seals are utilized by being put upon those which they control. Solomon throws his ring upon the demon, forcing it to be bound by its wearing, where he then commands the demon to do the same, throwing the ring upon Beelzebub and thus granting Solomon control over the king of all demons and unclean things, in order to construct Jerusalem.

One leaking-out through the hole of the unclosed magic circle identified by McKinney is in Penny Lane and Strawberry Fields, a double exposure of the same image. Sgt. Pepper’s band took on the hippie escapism, an ultimately romanticist exercise in privilege, the same hippie retreat into literacy and culture available only through their class. Penny Lane provides a path and a way for the underclass, beneath the drugged out isolation of Sgt. Pepper’s, a life of mediocrity, wage-patterns and proletarian consumption. The hole was unfixed and things returned to normal. The underclass resumed the same dreams of contentment of the 1950s, the New Left faded and failed into the emptiness of the unclosed socialist totality, and the hippies continued in a modified form of the same aristocratic escapism they had been born into centuries back. David Bowie emerged in the late 1970s triumphant as the Thin White Duke, “fortune evasive and shy” firmly in his grasp, astride his horse over strawberry fields, proclaiming with icy confidence that “nothing is real”.

What rejects Pink and puts him on trial when he returns with New Left fury against bourgeois society in the Run Like Hell/Waiting for the Worms, attacking them for all their failed morality and promising a violent truth instated against their hedonism? The same engines of Obli-Di, Obli-Da, mediocrity’s patterns of existence, skipping Revolution 9 as the White Album plays in the background of afternoon tea.

Much has been made of Masonic ritual lurking in the background of American government and the WASP blue-bloods. The purpose of all this is seen in the original nature of Solomonic Magic. The seals are applied, like cattle brands, upon the “unclean beasts” in order to yoke their energies towards the higher end of building Jerusalem. The seals offer a text of sublimation of libidinal energies. This is the nature of “life goes on” in Penny Lane, Obli-Di, etc. The underclass is trapped within ritual-circles, where all their personhood is enslaved through the usage of signs and occult patterns, thus plugging all their energies into higher ends, those of the aristocratic upper class, who build peace and life out of the unclean and primitive savagery of nature.

So what lies behind the eye atop the pyramid? Jerusalem’s etymology “place of peace” reveals its inverse. Retiring from their governance, the ruling class returned to literature, to writing, to art. The leftist has a vendetta against art and sexuality in tacit recognition of this. Uncleanliness purged out, the Thin White Duke is able to exist in peace from uncleanliness and bestiality, a place of hallucination and philosophy, where nothing is real, tangerine trees and marmalade skies.

Many Reformations

By the time of the turning from the medieval era to the renaissance, the Christian church in Europe had fully dejudaized itself from an authoritarian to a despotic regime. The institution of the Roman Catholic church had made itself into a trans-national cult, a unifying temple economy which granted legitimacy to all monarchs around it, in the same way as the temple once granted legitimacy to ancient near eastern despots. At the apex of this, the Globus Cruciger was born and held aloft, the prime sign of the face of God, to be interpreted by the clergy in an every spiraling circle of total christianity. The economic consequences of this followed as they did in the ancient near east. The face of god is interpreted and transmitted downwards upon the people, who then return-action with it through various means. In this case, the discourse of sin makes for an important case study, where the mechanisms of confessional, indulgence, penance, etc, make for the most complex and wide-spectrum mode of communication between the priesthood and the laity.

This dynamic re-asserts itself in the WASPs of today’s America. With complete domination over the vertical structures of media, they recreate the dynamic of the church at this pivotal moment, their institutional media being the chapels and churches by which the laity interacts with them. In turn, they’ve developed a temple-economy about themselves, of transmission between lower and higher. The news performs the function of scripture here. The biblical text, the real face of the worshipped, is interpreted and distributed downwards through the papistry, mediated from the high latin of credibility into the vulgar language via the journalistic presenter and writer. The transmission between laity and priesthood appears in the vertical forms of engagement with the audience. Invitations to participate in mass rituals (Rally to Restore Sanity), economic actions by which to sanctify oneself (merchandising, “viewers like you”), etc, all fulfill in this chapel-economy the same function as confessional and indulgence fulfills in the cathedral-economy and as sacrifice and blessing fulfilled in the temple-economy.

The protestant reformation came about as a judaic turn on the despotic regime, making christianity authoritarian again. In doing so, the individual believer acquired more prominence, with the function of the interpreter being cast unto them. The biblical text and its interpretation became collapsed into the laity and all actions of hierarchical transmissions were collapsed in the same, all functions of the ecclesiastical institution being now present in a single person. In recreating the same collapsing as the jews had when they turned their canaanite cult into judaism during the 2nd babylonian exile, the covenant was discovered. In this, the authoritarian way of religion was rediscovered, with it being no surprise that protestants took such obsession with imagining themselves as jews, seen in the Lutheran redaction of the biblical canon and the Anglo desire to imagine themselves as Israelites.

With a fully atomized relationship to the god, the judaic covenant’s schism marks a turn towards individuality and personal struggle. In the ancient Near East, it birthed the wandering jew, in renaissance Europe, it birthed the bourgeois-capitalist, and in contemporary liberalism it birthed the anarchist. Taking sola scriptura’s invective to heart, the fascination with journalism can be seen in a way not before, where the anarchist becomes obsessed to a pathological extent with documenting the truth, with writing within the covenant given to them through their holy texts of corpses and atrocities, the zealotry and glee that can be seen in the face of every professor as they recite the divine commandments of Howard Zinn on how many millions have died at the hands of the CIA. Their economics as well take the same turn. Now collapsed into themselves, they serve god as the bourgeois did, their individual careerism and donation-seeking replacing the vertical economies of merchandising and organized fandom. This can be seen as well in difference in their ideas of sin. While the liberal seeks their penance through confessions, through praying diligently at the church, the anarchist seeks theirs through individual perfection, deeper and more intensive interpretations of the covenant.

Britishism and Capitalism

For the Anglo, no principle of rationalist governance, besides possibly “free speech”, holds more of a spectral luminance than “separation of church and state”. Confirming all his prejudices about rationality and despotism, truth and illusion, he reaffirms his own judaic atheism with every repetition of the mantras of destruction, proclaiming the need to wrest political power from the cultural authority that religion offers. In doing so, the Anglo rejects not only the the theocratic temple-economy, as was common in ancient states such as Egypt and Mesopotamia, but the church’s role as a cultural power, being the trans-national authority which organized cultural and ideological flows, as was the function of the church in medieval Europe.

This had two ideological consequences, both of which were fundamental “battles” in the invisible war of ruling classes which ended in capitalist victory. The first was that explicated in Hoxby’s Mammon’s Music, a trend Milton was keenly aware of. By destroying the cultural signification apparatus, wealth disappeared. With cultural significance no longer being attributed to power, the old form of power, where wealth exists as an accumulation of treasures, lands, titles, orders, the harmonic resonance of personhood formed by the aristocratic blazon, was destroyed, replaced instead by an economic understanding of power as capital. In this new way, power is symbolized by sheer numerical value, which represents the amount of flows of a singular substance of value by which all the world is controlled by, the replacing of the aristocratic heraldry with the idea of the “billionaire”. The destroying nature of this notion of power was well-explored by Spengler in his essay Prussianism and Socialism (famous today for being the source of National Socialism). By recognizing the Englishman as being concerned with labor, he recognizes the nature of capital. By instituting an idea of capital, people are reduced to one single value, which can then be regimented with bureaucratic modes of control and slavery. Hence, the infinite cruelty inflicted through the workhouse and the plantation, replacing the much more lenient and organic feudal ways of controlling labor-power.

The second was Enclosure, the destruction of the nation itself. By enclosing the land, the land was reduced as humans were by wage labor replacing peasantry, where land was now made to represent not a people, a history, a cultural legacy of a “Kingdom”, but a package of resources and space, all of which is reducible as a single package to one value of capital. In their enthusiasm for this, the British gentry was thoroughly destroyed by becoming merely a rural bourgeois, as the seeds were planted for the destruction of England and all nations. In application, the manifesto of Enclosure is the political map of the Western United States, where uncannily perfect square borders show the results of this same English ideology carving a new nation from the dead body of the Americas.

It is this which is forgotten in the common reading of the concept ‘there should be no billionaires’. Riches are merely a symbolism of power. The billionaire is not an abomination for their holding of a great deal of power, the billionaire is an abomination for their power being in a form which requires a deprivation, a power that can only exist in a wasteland. By replacing the solid, aristocratic wealth, a collection of dispersed meanings each putting the powerful in a specific role, the billionaire’s power is through capital - a meaningless mathematical substance, flowing across the world, dissolving all that is solid into air.

Content Upcycling

As proposed by James Giuran, the genealogical lineage between the contemporary online left and SomethingAwful is the index of its anatomy. Identifying their nature to obsessively dogpile, exclude, and harass through the Helldump forum, descends the policing behavior of the left today, the “walking MeToo timebombs” as described by Anna Khachiyan as the histrionic soldiers ready to make callouts and medium posts detailing every perceived fault at any step out of line from an established code of norms. Today, this is cloaked in politics more than it was then, the manners which the victims step outside of being using a forbidden “trope” in their language as opposed to choosing one vice over another (My Little Pony over fursuiting, japanese games over american games), but the essential nature of it remains the same. The important point of divergence left unrecognized however is the distinction between the Helldump and Kiwifarms approach to much the same thing. In both, the subject is made into a counter-body, all evidence and insults being heaped upon them as a grand text of the excluded. For the lolcow style, this has morphed however into a form of obsessive cataloging as shown in the incredible amount of detail of the CWCki, while for the helldump style, this has morphed into cancel culture. The roots of this split are vital to understanding the other and more essential component of SomethingAwful’s role in forming the contemporary left.

Another vital function of SomethingAwful in the 00s internet was the finding of obscure content. Terry Davis, Ulillillia, and Gene Ray were all first discovered in this way. The dispersed collection of users moving across the internet would find them and collect them individually. Putting them at the header of the thread, users would then engage with that thread, which would disperse the posted subject across those users. In doing so, SomethingAwful acted as a network of distribution, wherein one, more obscure side of the internet would be found, catalogued, and then given to a collection of agents to disperse through more proper channels of media.

This formed the model seen today in “Millennial™” outlets such as Vice and Kotaku. The internet is always imagined by the mind of SomethingAwful users as being a place of chaos, a dark continent of infinite horror. The function of their preferred communities for them is to upcycle the internet into safe content. SomethingAwful’s collection of obscure content, where dispersed findings are aggregated and catalogued and repackaged through a vertical apparatus formed the pattern seen in today’s internet “journalism” that does the same, taking the passions and projects of the dispersed bazaar and turning them into projects of the cathedral, gilding them in roman leafing and placing them upon a cardinal’s bookcase for display as one of many in a collection of the same.

For this reason, the helldump spawned cancel culture. The anonymous imageboard remains at its heart horizontal, by denying personal identity, with the only interaction being between the self and the collective. The BBS meanwhile creates a vertical cathedral structure, this training its users to act in a way corresponding with a cathedral. As such, the cataloging of the lolcow took the form of obsession, as users found themselves drawn into a dispersed community centered around the subject, while the helldump’s harassment took the form of cancellation, where the victim is given a trial-by-bullying and ritually excluded. For this reason as well, the anonymous imageboard continues to produce independent projects, while the BBS-left produces pale imitations and “ironic” satires, Katawa Shoujo vs Doki Doki Literature club, the art of an appreciator vs the art of a colonizer.

Spectres Haunting Europe

Two important ideas are expressed in the idea of “Satan”. The first is the one before this concept of a personified adversary comes into being, one required for it to form. This is the fundamentally Augustinian moral world, one in composed of an inside against an infinite outside. Morality here is a binary based on of-God and not-God. Augustine summarizes this best in his vision of the afterlife, unity with God vs exclusion, Hell being a state of lacking. The second is that this entire outside, though being infinite and chaotic against an enclosed order, is reduced to a single substance, that of Satan. Satan’s role in this schema is to unify all of the outside, all of plurality, into a single object with which to grapple, thereby reaffirming the inside, inverting it subtly to make the inside that which is not-Satanic.

This subtle inversion is part of the cause of the neurotic type of judaic morality. With the good being at once enclosed from an infinite evil and that inside being defined by its lack of evil, evil is at once absent, outside, and inside, present. In doing so, evil is perceived as present everywhere, prompting a treadmill response, as one uncovers themselves becoming more and more enclosed on all sides by evil operating as present and absent, inside and outside. Such is the reason for moralistic purification, an embodiment of this neurotic-purity, a feeling of being enclosed upon, suffocated, drowned, compacted by an ever shrinking safe space amidst an abyss of uncertainty.

This cosmology - visualized perfectly by the Codex Gigas’ image of Satan opposite the image of Heaven, a snarling, squatting beast opposite a geometric, well-ordered heaven - began to truly take hold at the dawn of capitalism. As the medieval era ended, the figure of Satan in tune with this idea of the world exploded in popularity across the newly bourgeois world, the idea’s first great show of force being as the gripping neurosis of the witch hunters. This is no coincidence. By making Satan both the inside and outside, the present and the absent, God has become completely absent from theology. In this new enlightenment theology, true Satanism comes into being by completely forgetting God, turning all of life into a struggle between the individualist selfhood and Satan.

This Satanism is evident in all children of the rationalism which created in. The youngest branch on the tree of Satanism, leftism, shows this elegantly in ‘occupy syndrome’ and ‘the vampire castle’, the repeated pattern where a directed action of the left turns into nothingness by their own Satanic death-drive. In occupy syndrome, the goals turn meaningless as they are recognized as being never good enough, as the revolutionaries attempt to make a complete demonology, which of course, would be infinite. In doing so, they lose all ability to fight, as their list of demands or goals spirals outwards to encompass the entire world including themselves. In the vampire castle, the group spirals inwards, recognizing their own impurity and sin within themselves and each other. Locked in a closed loop of their social group, their neurosis feeds off each other, replaying the dynamic of endless schism and increasingly minute denominations and sects first made famous by certain genres of protestantism.

Primordial Desire

The disappearance of the neanderthals points to them being the site of the first truly human action. Through a process of genocide, by a combination of slaughter and human-dominant miscegenation, the neanderthal was exterminated and by this, humanity emerged as a distinct group, having fully explicated the differentiation between themselves and the other by exterminating that other. In doing so, the primordial differentiation of the self and the other that carries onto this day was set in place. The neanderthals had less brain size, hardier forms, and were closer related to ancestral species of ape than humans. The human fully marked out their superiority as the intelligence-animal via destruction of this intermediary link between themselves and the animal world. This othering of the animal-person and their destruction has formed the pattern for a species of prejudices to this day. The self is distinguished as the intelligent, the fully human, against the primitive, nature-related savage, barbarian, etc.

This ancient prejudice can be seen as a trend, now in the dynamic between agricultural and non-agricultural peoples. The Greco-Roman idea of the “barbarian”, the American idea of “blackness”, the European idea of the “savage”, the Japanese idea of the “Korean”. The similarities of all of these belie the primordial conflict. The other is bestial, close to the Earth, untameable, unintelligent, uncultured, virile, a creature of the forest and not of the city or farm. This animosity also relays the ancient truth of the “giant”. In primitive state, the human is left to grow fully as an animal, unstifled and undisciplined to the weak and effete form of the civilized man.

What then, is the force between the primitive-other and the human? Commentators on all the listed manifestations of this conflict have drawn it specifically for the cases of which they spoke, but few comprehend the forces in question sufficiently to comment further. That all of these conflicts manifest as desire (which in turn is a force that sparks violence and/or sexuality, whichever channels the desire’s contours provides for libido) shows their foundation role in the self. Whether by lust or hatred, the desire is for intense action to take place in consortion with the primitive-other. In doing so, the human is fully defined by contrast, thus reinforcing the civilized human as a real entity, by having another make up its outer contours.

The ultimate crime of the primitive-other, in being close to Earth, is being unaffected by the true nature of humanity. As revealed in Touhou 17, what enables humanity’s power is their invention of extra-human entities which organize intelligence into ends greater than the sum of their parts, in other words, gods. This is the fundamental difference in kind between the primitive-other and the self, the ontological basis of the person in civilization and its gods.

Explicating the Mushroom

In stories of breaking-war, there’s a sense of a radical shattering, something new intruding open, bursting open the enclosed bubble, violently making itself known. The world wars began with an “outbreak”, a shattering of something false and the beginning of something new. 9/11 came into the Fukuyamaist concensus like a needle piercing skin, surgically precise plane-strikes piercing the plastic and metal facade of pax-Americana. The breaking-open begins a new paradigm of the world, the inside/outside having been unified, are now left on the same plane to mingle and interact with each other. Such is the ensuing conflicts or wars, the symphony of what follows from the interactions of things which had previously been on opposite sides of a subtle barrier.

Despite the pretensions of the conquerors and victims, this is never about annihilation, but the synthesis of the sides involved and construction of a new world after the interaction of the two has occurred. Notably, very few imaginations of conquering, as victor or defeated, involve true annihilation, but instead some form of humiliation, where what is really being feared is the painful acceptance into a new discourse, one of slavery and submission. Such is shown vividly in the Narmer Palette, depicting the conquest of Lower Egypt by Upper which resulted in a unification continuing on today, where the two interaction as part of a new peoples constructed after the unification of the two.

This unification can only occur because at the most basic level of this is a common substrate, that of humanity, which, like water, can bind to and interact with itself as one unit, divisible and combinable at will of higher power. The differences between these groups is not that of a foundational-kind, as both are the same substrate, humans, but of an expressed-kind, where that which is carried by the water is incompatible, different types of oil coming into violent contact atop an ocean. The water itself is able to remain present through all of it and once its mixing together, the substances carried along have no choice but to conflict, in whatever way may result. Such is the conflict of competing Ways of peoples in war, cultures clashing and ultimately becoming intertwined with one another, through whatever particular mechanisms that entails.

Covering substrate and covering types of organisms atop substrate, we abandon oil and water for a more interesting metaphor - mushrooms, with the oil being imagined here as mycelium. The Mushroom emerges from mycelium, the basic Way moving through the substrate of humanity, where the interaction of the two produces fruiting bodies. This is the creation of texts, vertical structures which grow out of to attain a life and meaning unto themselves. Notice well, psilocybin’s psychedelic properties can be best explained as turning the existing mental systems of the mind to intense frequences of vibration, setting the textual engine of thought into higher gears that possible normally.

Judeo-Christianity

Like Jesus in casting out the moneychangers from the Temple, the X-Files episode Signs and Wonders recognizes the true nature of holiness and its oppositions to stratification. The established order of religion exists across time to sublimate and thus nullify divine impulses and true mysticism. For this reason, the son of God had to be in opposition to the Temple, in the X-Files, the church possessing of true holiness and power rightly in opposition with the secular, comfortable, wealthy institution. Thus reveals the role of the political-church as a satanic trick to destroy divinity. Following are three instances of this, of the Temple-mechanism being replicated.

Once the center of a plurality of mystic cults dedicated to intense paths to divinity, when the Roman church was established, all of this was violently quenched out. The old teaching about what this did within the Church is of course true, inviting in pagan elements and creating vulgar idolatries in the supposed house of God. The true mechanism at play however is the underside of this. The secretive mystery cults had their paths sublimated into the secular order of the Roman government, just as Christianity had its path of ecstatic hermeticism sublimated into the same order. In doing so both were nullified, turned into moneyed paths of advancement along the trans-national pseudo-state of the Roman church.

The role of mortification in seeking ecstasy has been well documented since ancient times. Brought about by bringing the body to various limits of its control over the soul, ecstasies allow for the same results as astral or out of body meditations, in differently directed forms. For this reasons orgiastic torment and sexuality have always been a part of mysticism. When the church of psychiatry came about, broadly speaking as the Temple-mechanism to sublimate and nullify femininity and intellect, a piece of this was inventing a new discourse by which to route mortification. Mortification comes from an instinct of purification of the satanic physical world, inspiring one to penance, endurance, fasting or other physical tasks where the body is put to the ends of higher wills. The psychiatric conspiracy has been to replace this instinct, by creating a false-discourse of cutting and anorexia, making those gripped by these instincts turn to masturbatory rituals to no end. In doing so the traditionally powerful are instead made to turn to the same institution that gave them the problem via seeding the idea over media communication for “help”, receiving reinforcement and trapped in an endless cycle until they’ve been declared completely inert by the satanic powers of mental medicine.

The story has been well dispersed across basic political actors, of the evangelical turn to voting with the closing half of the 1970s. By mobilizing a previously untapped base, the republican party was able to ascend to previously unimagined heights of fame and popularity. In doing so, a large population of Temples were erected, where the holy rolling and faith healing of American rural protestantism, once so devoted to their practice they were able to ban liquor for a decade, were now entrapped within spectacular orgies of capital. Such is the true death of Christianity in America, its sublimation and nullification into the vulgar spectacle of megachurchery.

TechOrgy

The ascension and orphic sacrifice of the Beatles in Devin McKinney’s account of their history up until Sgt. Pepper’s casts the band as being a linguistic action, an epic or ritual taking place at a key moment in history, a manifestation of an undercurrent tidal shift, a subterranean dao changing its course. Rising to the aristocratic symbolic authority, they were then sacrificed to the market, the consumers, torn apart by the crowd as idols of distribution. This was finally symbolized by the motif of meat through the interim years of the 1960s, the original cover of Yesterday and Today being the mutilated products of the body of the band, butchered and sold, and the mutilated fans, the convulsing ecstasies of Beatlemania shown in the torn apart dolls. The hidden action this elides is a new form of language emerging in full form. The Beatles were at this time, an industry unto themselves. Music alongside concerts, film, distributed images, merchandise, magazines, dozens of different types of production were put into effect in order to distribute the meat of the Beatles, in a way never before seen. The novelty of this total immersion, this complete orgy of media, is shown in the way its fans were gripped, possessed to psychosis by gorging themselves on the unprecedented bounty of consumable media.

The Daicon IV opening animation shows the character of the animating studio dancing about through a collection of fetishes, characters and icons from other properties contorting in various ways in tune with her step. The studio’s statement is clear. In positioning themselves as the studio of true fandom (the OVA Otaku no Video being emblematic of this myth), they are both the producers and the consumers. The bunnygirl produces the entire product, being the mascot of the enterprise, while at the same time being the consumer, perusing her own animation as if it were a gallery of products arrayed in an Akihabara otaku-merchandise store. In this opening, the characters are arrayed using the typical narratological arrangement of anime characters, as demonstrated in the Fate series, where historical figures are expressed as fetishistic objects, circulated through the franchise, consumed as their own individual items, such as in merchandise or the cards of the gacha game. Additionally present is the hidden knowledge of the ways in which these products must be sought out. At the time of Daicon IV, it was primitive, the variety of older and western media across comics, movies, television, music, etc, shows the otaku as an explorer secondly and a consumer firstly, a very sophisticated and wide-reaching consumer. This same concept is carried on, inherited by current otaku franchises such as Fate, where the multiple consumption is consolidated not only upon a single point, the otaku, but from a single source, the franchise. Fate encompasses television, visual novels, mobage, movies, OVA, merchandise… In order to fully ingratiate oneself into the Fate franchise, one has to engage with the central authority across multiple channels of distribution.

What did the Beatles recognize, in their tearing apart? The orphic death here didn’t come at the hands of a thousand grasping hands, it came at the hands of the Beatles themselves, arranging the photo symbolic of their position in an English studio. The product originates from a single source and is then fractured artificially, spread across as a franchise down a variety of channels of distribution, converging again in pieces, at the hands of the consumer. That this drove the fans into fits and ecstasies is no accident. This form of media exists as a celebration of technology in and of itself. No wonder then, is the Daicon IV opening so preoccupied with western media, its creators unconsciously recognized their otakudom as being descended form a mode of technological consumption that originated with post-war NATO technocracy. These franchises exist not as works of art, but as orgies of technology, celebrations by the machine, showing the multiplicitous ways in which it can spread itself out, flexing its muscles by engaging all engines of production at its disposal to create and recreate over and over, one single symbol.

Systems, Intelligences

Carbon, as a combinatory element, has the same functioning-properties of water, on a micro-scale. As water is the universal solvent and transporter, carbon is able to be the universal bonder, forming chains with itself and with other molecules, thus creating an infinite variety of possible compounds. For this reason, it fulfills the substrate-function that water also does, the way of a particular discourse of analysis, what water is for sociology, carbon is for biology. This property in both carbon and water allows them to form complexity due to having the ability to form differences of degree which express into differences of kind, thus creating complex systems, such as a river or a compound. These systems compound upon each other in concert with each other, as rivers interact with fellow waterways, as compounds interact with each other.

A variety of systems show how this functions in practice. A neural network, a bacterial colony, a fungus, etc. All of these are made of a single unit which passes information between other units, this acting in concert to process what is put in through one channel of input, in order to reinforce and feed the overall organization, the output of the system being the growth of that system. That these are all made of units which in themselves can be larger systems is vital - a fungus is made of a variety of cells, each of which can be analyzed on its own as a carbon system. A forest is made up of organisms, each of which constitutes its own organisms such as the fungus. Taleb recognizes this in his idea of organic systems, where he uses careful language of input and processing to describe the action of taking in stress to achieve a desired end, in this case, the end is a particular system of opposition to something being strengthed by careful input of that very thing. All of this is written only partially by using the word system, the true descriptor of all of these actions is intelligence. Intelligence is a noun, a thing, which exists in plural, various types of interlocking and interrelated systems that emerge from different readings of phenomena.

The introduction of new intelligences occurs through the interaction of intelligences with each other. In primordial history, bacteria grew into complex plant life as solar energy began to be taken as another input, which generated a second intelligence of photosynthesis beyond the chemical-consuming intelligence. Another intelligence grew from this interaction, where processing of the products of complex life generated intelligences of consumption upon this. Such fuels the diversity of creation through evolution, where intelligence upon intelligence is created,each one emerging from interactions between other intelligences. Interdependent phenomena are all the same in this way. Animals develop their structure in the same way that a biome does, in the same way that a tree does, in the same way that a fungus does.

Chronotextuality

An alternate line break scheme for Genesis 6-4:
“There were giants in the earth in those days;
and also after that, when the sons of God came in unto the daughters of men, and they bare children to them,
the same became mighty men which were of old, men of renown.”

By reframing the line breaks of Genesis 6-4, a new chronology of the relationship between humans, giants, and Heaven emerges. In line with the origins of language in Vico’s New Science, the giants were pre-existent on the Earth (of the Earth). As opposed to read the sons of God as being the giants, the giants can be read as the men and their daughters, with whom the sons of God bore children with. The relevance of this is a reimagining of the Fall, in tune again with Vico. Neither the giants nor Heaven existed with any chronology, Heaven being perfect and unchangeable and the giants being in perfect harmony with the Earth, as the men of innocence. From this, we find the meaning of the prohibition of the fruit of knowledge, becoming like God - interbreeding with the sons of God. That this produces the “men of renown” (heroes) it is shown to produce humanity after the fall. After the fall, harmony is gone from humanity, thus putting them in eternal conflict, being of two halves, the giant and the angel, Earth and Heaven, both with perpendicular aims and thus generating eternal conflict. It is this which creates time by generating violence, events, war, other things which create narrative, one event worth recording after another. Hence, the origins of heroics as being the fall - the first narrative, the first temporal being.

The dreams of moving beyond this symbolize the most foundational character of the conflict generated here. The animalistic meditation practices of esoteric-war, where nomadic becoming-animal is pursued to attempt to restore the state of giantism to humanity, the Vatican’s triumphal production, the Chronovisor secretly housed in the Vatican archives (and never once used for its intended purpose, as such a holy visage would strike with burning power to destroy papist eyes, the profane false image produced belying the nature of roman popery), which attempts to undo time and freeze in place the moment of ultimate heavenly glory.

This notion is taken up at its results by Joseph Beuys, with his concept of human creativity/potential and Social Sculpture. By imagining human via their “potential” or “creativity” in regards to the creation of an immense text, where every act is an act of writing upon this text (the “Social Sculpture”), Beuys shows the image of heroic humanity. Just as conflictual movement begets temporality, narrative is conflictual movement. The Social Sculpture is formed in this way, a sculpture formed by the indefinitely many interlocking narratives writing atop one another, forming a single text in aggregate.

Explicating the Social Sculpture is taken up by the practice of chorography. In John Stow’s survey of London, accumulated memories, records, histories, all manner of human actions accumulating atop one another in tells is recorded and written, forming a complete picture of the author-function time itself is able to have in crafting a text such as the city of London. In turn, by creating a text within which its authors exist, the text is mutated in rewriting as each new generation interprets and rewrites according to that interpretation that text, in their various human-geographic movements and patterns through the city.

Thirst for Interpretation

That waters have been associated with the unconscious and the unconscious with dreams is not an accident. Three layers of symbolism are present here. Firstly, is the relating of sleep with drinking and of dreams with water, quenching a need in the same way that water quenches thirst. Unlike food, which is burned as fuel, water fills and vivifies the body, flowing through like blood as a foundational substance of vitality. Sleep works the same for the mind, as recent research has shown in multiple ways, popular science articles on the need for sleep repeatedly speaking of healing and repairing this or that function within the brain. Secondly, some conjecture on marine life and the origins of complexity posits that sleep is primordial, as basic brain stem functions remain active (including complex motion, as shown in sleep walkers), thus making sleep the primordial state of the mind upon which awakening was created as greater intelligence developed, and thus when sleep is entered, it is returned to in the same way that drinking or swimming returns to the waters as the substrate of life, anatomically and temporally. Thirdly, in sleep, vertical discourses (intelligences) are engaged with in horizontal fashion, free creative association cutting across rationality verticalities, like tunnels beneath skyscrapers.

Notwithstanding the powers of insomnia to bring unconscious thinking styles into waking life, the cult of sleeplessness is worshipped by the rationalists of STEM and capitalism as a sign of full integration into their religion. This not a cause of anything, but a consequence of the greater project of verticalism. The latest emanations of it are seen in those who see their verticality in STEM or in entrepreneurial capitalism, but this is a tendency which sees its earliest manifestation in the invention of precision clocks. Throwing aside the general and imprecise hours once observed in tune with the natural world, the verticalists devised a device with which they can affix the entirety of the day to. The twenty four hour day was born, a day which obeys not the rotation of any natural order or the intuitive readings of the sky, but the regular rotation of a mechanical device, around which work could be regulated. In doing this, day and night were deconstructed in practice and thus both were destroyed. The sun lost its brilliance as the night lost its darkness, both instead being degrees on the scientifically precise rotation of the objective device. For the verticalists, this proved instrumental in creating their industrial projects, as now humanity could be yoked to a schedule as regular and unchanging as the machines they were enslaved to run.

A parallel tendency on larger timescales is evident in the verticalists in their prejudice against astrology. Attempting to overcode astrology, the stars are instead read for their material details. In favor of the open shapes of the constellations, the stars are read as collections of objects, the materiality of which should be investigated and catalogued with scientific precision. An interesting trend emerges in comparing the narratology of the resulting texts. Astrological signs are open symbols, that is, texts which are sent out as single images to be mutated upon in interpretation and rewritten by each viewer. The astronomical text is a closed sequence of information, a bulleted list of facts, each one diminishes and closes off a potential line of interpretation.

Here, the war against sleep is shown to be a deeper conflict in all media, between open and closed media, a subterranean conflict in culture, made explicit today with the rise of science and corporation fiction. Open media, such as the tarot, zodiac, bible, or Touhou Project encourages sleeping. Its verticalities work in an open plurality, gateways to pass through and interpret, building upon in the voyage of a reader writing their own texts in their passage through the discourse of the work. These works function as a landscape, inviting and creating anew with each reader. Just as the verticalists fear and hate sleep, they fear and hate this media which has the same function as sleep, taking the mind through the same horizontal-creative motions as sleep. Major corporations have been at the vanguard of this war, taking it upon themselves to push onto the masses the once niche STEM fictions, spreading the autistic narratology of “wiki-fiction” in mass reproduction of comic books and science-fiction. In these, there can be no movement, only the recitation and memorization of concrete details, verbatim.

The Need for Isolation

Throughout Taimanin Asagi, the central conflict of Asagi and Sakura is essentially for both sisters. Inducted into the larger world of the arena and its attendant sexual orders, they rebel in superegoic fashion against their own ability to integrate and work within its structures. Losing their will to resist so forcefully, they find themselves submitting with more ease than they believe themselves should be doing. Their higher mind reacts in horror at this, as they, in the same fashion of Buzzati’s Fort Bastiani, attempting to resist the rest of the mind falling into the orders and patterns around them. The comparison to Fort Bastiani shows the nature of desire. Desire recognizes in these lower orders as all desires truly does, a flow going through the person, with a source before and a destination beyond, which moves the person into passions and actions alien to themselves.

To call this superegoic is useful for the immediate consideration, but obscures the larger truth of this conflict. The layer of desire attempting to modify the desire is no less a desire and like the lower desire, it has no more relation to anything intrinsic to the person themselves. It too, is a desire with its own alien origin and destination, within with the person is occupied and modified, as a surge of water eroding a channel it flows down. Asagi and Sakura work desperately to make themselves not fall into the desires of their bodies and unconsciousnesses to accept the arena, but their martial desires to remain kunoichi has its own history of origin and was inflicted upon them in the same way, through their training and life’s progression, which built into them the warrior ideal.

Desire acts through people, from larger flows. In this way, humans are shown to be only ever partial in their individuality. As hatefully as the theorists of the self pursue their severing of the human with all ties around them, the human remains forever only an empty point, held together by forcefully created personhood-containers (a physical body, a golden light body), in a way revealed by even cursory investigations into any desire. As all things, even the supposedly meta-actions of the superego, are reducible to desire, all of the human is shown to be ephemeral and existing only in context. Humanity shows a spiritual codependency with other humans in this way, a codependency which can only be thought away with by positing universal archetypes pre-existing and pre-forming all thought or interaction.

For this reason, isolation is a vital part of mystic practice, practice to attain independence and freedom. When alone, an individual will can emerge. Humans are without personhood without any such effort. When alone, the unique set of influences can double back on itself and create a feedback loop of mutation that results in perpetually more freedom. The unique personhood is thus developed, in a way not seen in a personhood which exists only in context, as is the state of minimal effort and nature.

(IQ), i(IQ)

That intelligence could ever be so considered as the accurate word to describe the operations of so-called Artificial Intelligence reveals the nature of intelligence plainly. Intelligence, as shown in the etymological origins of “computer” as an individual person tasked with the lowest calculating work of accounting, is a type of a machine, one which takes in data, performs a unique operation, and outputs information. Intelligence thus works not only by itself, as in the individual thinker or algorithm, but in aggregate, with Raketen-Stadt style machine-organizations such as the Manhattan Project.

The value of individual humans, far beyond that of machines, is the ability to control intelligence, by manipulating it from a removed perspective, putting the intelligent (computational faculties) of their minds to multiplicitous ends. The human mind is able to within itself run multiple operating systems on its CPU in parallel, working multiple intelligences (discourses) at once. Such produces in one action, creativity, imagination, criticism, etc. Intelligence measurements cannot be singular for this reason, with the basic human processing ability being capably of operating multiple machines at once and more importantly, running meta-machines to manipulate those machines (philosophy, criticism). Human intelligence can thus only be measured with infinitely dimensional complex numbers, every new intelligence-machine added to the mind adding another IQ; iIQ, jIQ, kIQ…

Descending from the Prussian ideal of intelligence, the value of water fluoridation conspiracies blossoms to showing a darker truth, which is the systems working to restrict human intelligence. The modern school system, based on the Prussian martial-industrial system, is obsessed in the United States and East Asia because the school system works as water fluoridation, attempting to limit the scope and parallel-capabilities of the mind. With the exception of the furthest reaching wildernesses of pure mathematics and adjacent fields, STEM problems are ultimately problems for computers, moreso than humans. Humans are perfectly capable of them, by running the STEM operating system, but not as effectively as computers. STEM is a single discourse, with problems within being problems of raw intelligence-force within this discourse, requiring no stepping-outside (creativity, theory) to solve. The STEM obsessed human turns themselves into a machine of this form of intelligence. The NPC meme (and its precursor, “Fluoride Stare”) applies to Redditors so elegantly for this reason, as they overwhelmingly have training in STEM which causes them to act inside discourses of science, consumerism, electorialism, without being able to comprehend any exterior to it. This human is the goal of the Prussian Martial-Industrial project at the heart of American/East Asian education, a truth symbolized obliquely by reactions against water fluoridation. Water fluoridation decreases human mental ability by decreasing not intelligence itself, but multiplicity of intelligence, attempting to reduce the mind to a machine.

Transcendence & Annihilation

For the masculine aristocrat, esoteric practice follows a path of Kingly behavior in the fashion of a conqueror. Worshipping the Solomonic way, the male works to project himself into the world, to spread himself out as a present force acting upon things. His power is made by his full individuation, in himself, for himself, the circular logic of “might in right”. For the feminine aristocrat, esoteric practice follows the opposite, submissive path, in the fashion of a succubus. The White Tigress practices her art via accepting presence into her absence, thus strengthening herself by processing it within, attaining the fearful status of a devil or witch, one who drinks vitality.

For the male, the distinction of power and disempowerment is that of building and seduction. In the former, his actions reproduce himself, the capturing of territory under his banner, the building of his estate, the tentacular spread of Rockefeller’s oil-octopus. In the latter, his actions go towards nothing, sputtering his energy out into a black hole, destroying himself as he spills his vitality for another. He suffer soul-wounding as infliction. For the female, the distinction of power and disempowerment is that of free movement and entrapment. In the former, she is able to fully control herself, flying aloft as a bird, unweighted and consuming by her own will. In the latter, she is enclosed and entrapped, weighted to be fully descended, unable to process out the presence upon and within her. She suffers soul-wounding as weighting.

The results of seduction for the man creates himself, paradoxically, as the ultimate presence. When fully drained of all vitality, he becomes the utmost himself. By spilling himself out, he is fully individuated by being present in the channels and forms of his seductress. The male gimp shows this, the most present of any scene, the raw and perfect human form, no shifting or blending occurring at his margins, no possible lines of flight, only the most essential existence of a human being. In the same mechanism, the results of entrapment for the woman creates herself as the ultimate absence. Fully afflicted, she becomes nothing more than a channel by which another’s presence moves, reduced to a mere passageway, a vessel of input and output, with no mind of her. The male dream of women shows this, where her personhood ultimately slips away in favor of himself. Heterosexual marriage disintegrates by his inability to realize his wish, which is her as a perfect conduit, fading into the background to become part of the house, providing him with another channel to house him as the couch or hallway does.

The counter-intuitive paradox holds true for the positive case as well. The results of building for the man result in his annihilation. By fully embracing himself as a warrior or king, he participates ultimately in naturally-selecting dynamics, which integrate him into the world until he is lost entirely. The man disintegrates but he remains behind as Yin, channels and paths. The city of Split, built into the forgotten palace, monuments and ruined artefacts forgotten by still in use. The results of movement for the woman meanwhile, result in transcendence. By drinking Yang, she nourishes a soul within her, a presence of Yang which sustains her and allows perfectly free movement.