March 16th, 2019
March 16th, 2019
One constantly scampers along the ground to get to one's feet, to get oneself ahead of the crowd, only to be pushed down, not by the hand of this or that peer, but by some phantom energy which we have created in the endless friction of our busyness. We exist to resist. We fight always to keep our heads above water and remind ourselves that we are truly alive in those chance moments our lungs can capture a bit of clean air. Such is modern life. We have more to alleviate our sense of responsibility and more distractions to pour into our hearts and minds, all the while praying for catharsis, a need we created out of absolutely nothing. We burn the bridges to our every hope. We trade what is good for paltry substitutes and pat ourselves on the back because they were achieved through what we perceived to be our 'reason,' our sense of 'self.' We fail to realize that it is this sense of self which reasoned itself into a prison of justification for our basest desires. How can we even say that we want what we want when we know deep down that no satiation will ever be the last of its kind?
Pessimism and optimism are both constituents in a bipartisan metaphysics in which values have no scale and no gradation save their own opposites.
The ultimate paradox of modern politics is that it respresents precisely that apolitical part of life which is susceptible to more and more politicization. One sees the French Revolution as the demonic primer of the Enlightenment, the final stage of a terminal contingency which began during the Renaissance.
One would do best to apply Occam's Razor to the idea of conspiracy and the deep state. But in doing so, one should keep in mind that complexity is often very simple and simplicity is, paradoxically, quite complex. What do all the various cabals, cartels, secret societies, gangs, corporations, mobs, foundations, banks and cabinets have as their ultimate goal if they are not what they seem? To the degree that they are working counter to the interests of the people they claim to serve, how much of their folly and falsehood is actually discoverable?
More than a few so called spiritual people have fallen prey to the seductive vocabulary of political zeitgeist. They believe that what takes hard personal work can be achieved through the implementation of state regulation and reallocation. What was the whole of the 1960's, if not emotional communism?
Streetlights manage the flow of human movement. For every one that is green and let's us go, there is a red one stopping someone else. How long will it be before people become fed up with having to wait at these red lights while others have the privilege of moving ahead? People will not be satisfied to wait while others move.
We have pushed being to the ends of our fingertips, canceling its outward reach. We grasp forever in the darkness, not stopping at daybreak, hoping to possess this or that fragment, to invest into this or that vessel some likeness by which we can then appropriate the whole back into our being. We renounce that which resists us, that which didn't want us anyway; namely, an object inside of consciousness which we suppose is also responsible for consciousness. We feel, with the passions, a sense of eternal privation and mistake this for the emotive force, the dynamic will driving all phenomena.
What could possibly represent modernity more than the one who revolts against it? One isolates a set of behaviors as degenerative, bound for self-destruction, and nevertheless counts them as necessary and inevitable. An individual consciousness may not be in the position to count itself on the right side of physics, though being on the wrong side of history could in itself indicate that one is, in fact, on the right path.
We often ask ourselves how we could have let genocides happen in history. But then we ask how we could have been subject to so much ignorance, hubris, prejudice and wild fancy. Genocide reveals to us our insistence on likening ourselves to all people's throughout time, and the accompanied disgust which comes with this insistence.
When one examines the faces of old photographs, those who shook and shaped history, one is helpless to interpret in them anything aside from pure weight. Behind the heaviness of brow, the sturdiness of mustache, an expression which pullulates with the force of its own sacrifice-vitality hypostasized into a function for the sake of world narrative.
The Left and the Right rely on a fictional historical authority to augment the natural necessity of their positions. The Left, saying nothing of chiefs and hierarchies though they existed, will push the line about primordial communism. Likewise, the Right appeal not to the economic primordial condition, but a set of cultural values out of which their lineage has somehow kept an unbroken chain of tradition all this time.
We have transferred our shame of our own atrophy in the face of work for a sense of shame for work itself, for we do not see the degree to which work atrophies our lives when it is concerned with so much phenomena so far outside the realm of our immediate experience.
Monarchy already lost its way by the time it adorned itself with gold, silver and diamonds. Nobility itself can be defined by one's ability to appropriate everything which is alien and dress it as virtue. The same ornamentation which adorns the bodies of royalty can be likened to the virtues adorning acts of violence lying at the heart of their dominion.
Activism is distraction. It is distraction from subterfuge, manipulation, subtle gestures and from exchanges that the shrewdest of economists always miss. Activism is not the vehicle of conspiracy as a rule, just as those conspiring to what they perceive to be their own ends are no less automatons to a large pattern of mindless drives, unseen forces and determinations embedded into the plain of unilateral immanence. Those who make it a point to beat their breasts and raise their voices are not tuned into the frequency which remains collected and calm enough to steer them the direction which most benefits its own end.
Featured in The Burning Block Issue 4
‘Free speech,' as a subject, concerns nothing more than one's propensity to act on oaths. Freely offered oaths, unkept, have caused mankind to turn to lawgivers to administer justice. Accelerate forward, and the law is not enough. One regulates the types of oaths others can utter, and soon, man is in fetters. He saves himself with the narcotic of psychology, political and identity-theory, religious dogma, insurance. One is free to speak if one is unafraid of getting a rifle-butt to one's face. One is free to speak if one is unafraid of losing one's job or incarceration.
Who is it who grants free speech? Those who control the trajectory of oaths? Surely not, for no speech is truly free in its given configuration. That speech is free which is not concerned with the outcome (karma). Speak against walls and through walls or into the open air; it makes no difference.
Freedom of speech is freedom itself. It is the freedom of association. It is the war resulting from free association, it is peace as well. It is righteousness and sin, God and Satan, and man's choice between them. Those who silence others speak freely, but in doing so incarcerate themselves. Freedom of speech is the very key to all liberation.
Who can stop the song of the soul? Even when the tongue is severed, the heart can still rejoice. One can no more stop a person from making internal oaths than one can stop an infant from defecating by simply taking its diaper away. All laws are only words. Words certainly bind, but they free as much as they bind. For everything they reveal, they hide and likewise, for everything they hide, they reveal. One hide's oneself best through speech, as if performing a spell. Everything that goes unspoken is distributed to the eyes, the muscles, the very inflection of the voice when other words are spoken.
Speech cannot be silenced. It is echoed through the halls of prisons as men and women rattle their cages. It is uttered in locker rooms out of earshot from masters. It is chanted in slogans, it is preached in truths, it is cursed in blasphemes. It is inanely delivered from the lips of crusty old men and women in congresses and parliaments and monarchies. It ornaments trivialities and it sweetens lies. It is shouted between breaths and it is traded in debate and polite conversation alike.
Who can stop free speech? Who can truly forever stop heinous things from being uttered, and who is ever in the position to consider the heinousness and the righteousness of each word? Let people come to the truth on their own, in their own time, that words are nothing, that words are all equally powerful and all, paradoxically, of no value in themselves.
Do not be silent! Let no one tell you that speech can be abused, for it then follows that someone has the secret potion, the remedy for all evil, the proper language for the proper, universal world. Let no one blaspheme nature with arbitrary distinctions. Let no one enslave you with their own repression. Be not timid in the face of violence. Be as silent as others are loud and as loud as others are silent. Do not be subject to the weakness of others, falling for the cheap tricks of intellectual conjecture. The emptiness of silence determines the path of speech, just as speech makes hallowed the silence. You are free to enslave yourself, trapped forever in your own freedom. Be a slave only to freedom itself!
There is a phrase dripping with the sentimental dew of illumination for every drop of blood spilled in the name of the greater good. The greater good is always had at the expense of ten million conversations.
Perhaps one day we will forget the parlaimentary seating arrangements which occurred after the French Revolution, but until then, we have at least some psychological means of measuring the distance between Left and Right (no matter how absurd the distinction is at the end of the day).
A philosopher, particularly shrewd at noticing patterns in history, makes a somewhat accurate prophecy about the economic, cultural and political state of the future. It may be that his intellectual reach is so far and broad that he sees each event as the final fruit of another series of events, and every final fruit as a seed for future events.
Our political life is trapped in the old testament. We offer up our tithe to the state, to welfare, to war. The sword answers our unwillingness to give. Even love, when made into law, becomes violent.
Revolution does for history what BDSM does for the sexual act. A higher and more complex degree of stimulation is required to achieve the maximum possible release of tension and pressure; the revolutionary timescale is wholly orgasmic.