Jacobite

A new online magazine for the Exit-oriented right.

Honored to be in the first issue (with an essay on Accelerationism), along with Andrea Castillo, Edward Waverley, Chris Morgan, and Mark Lutter.

May 28, 2017admin 87 Comments »
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87 Responses to this entry

  • realist Says:

    De ‘cheval…

    [Reply]

    Posted on May 28th, 2017 at 4:51 pm Reply | Quote
  • john b. mackelmore Says:

    great, this is an awesome development!

    [Reply]

    Posted on May 28th, 2017 at 8:36 pm Reply | Quote
  • Smg Says:

    Enjoyed admins interview on Red Ice.

    [Reply]

    Posted on May 28th, 2017 at 9:25 pm Reply | Quote
  • Late Stage Democracy Says:

    Fantastic. Now if we could get Moldbug do a piece as well…

    [Reply]

    Posted on May 28th, 2017 at 11:42 pm Reply | Quote
  • John Hannon Says:

    Good to see LD50 Gallery is back. First port of call on my next trip to London – provided the pitchfork mob haven’t shut it down again by then.

    [Reply]

    John Hannon Reply:

    Spoke too soon – the loathsome lefty pitchfork mob HAS shut it down again!

    I arrived there yesterday just in time to catch Lucia as she was moving out. After I’d assured her that I was “on her side,” she told me that within just 3 weeks of re-opening, the antifas had made life impossible for her there – even threatening her 70-year old landlord – and she mentioned the possibility of either moving to America or simply presenting art online in future.

    I then offered to buy her a drink in Molly Bloom’s, a proper Irish pub just round the corner, but unfortunately she had too much to do that afternoon. Still, at least I got to wish her all the best for the future, and look forward to her next project.

    [Reply]

    G. Eiríksson Reply:

    You get a Star. *

    [Reply]

    Posted on May 29th, 2017 at 12:45 am Reply | Quote
  • G. Eiríksson Says:

    It was in the Soviet Union that Industria was raped and made to sin

    [Reply]

    Rohme Giuliano Reply:

    There is no American filmmaker comparable to Tarkovsky.

    [Reply]

    G. Eiríksson Reply:

    Yes, the Soviet Union is a fascinatin g place. This was just a tweet-worthy thought I had, [I also thought: tweeting and being trendy, there is but a little difference.] because of the Cult of Productivism produced there. Along with the Cult or pseudo-Cult of the Worker, as seen in the Nazi pseudo-Reich, also, but perhaps a bit more real there. Hitler didn’t really sacrifice German workers in factories, but on the battlefield. Stalin did both.

    The images of circa-bolshevik steel smelting have built forts in my imagination. By ‘circa-bolshevik’ I mean circa-fascism from Lenin, to Mao, to Hitler, to Kim Jong-Il. It is the production of things only for an Ideology, rather than human utility. Over-production. this hyperproducivism. Different from mere production.

    Making buildings no one ever uses. This is also associated with capitalism. But it’s nota failure of the market, but of types of market actors. The market is nonhuman. Has no opinions, directives, — cannot fail. It’s just a measure. It’s like saying a yardstick failed. It’s like saying water failed.

    The market is fundamental and transcendent. We can only be aware of it, to different degrees. Lack of aware of it, is for the bad type of Nihilist and for the Autistic Commie. If you don’t know your daughter or land is sought after by bad boys, maybe too bad when the invaders come. If you know the value of it, you make it a fortress, a Zion.

    Over-production is disregard of the market.

    [Reply]

    G. Eiríksson Reply:

    The market is metrical rhythm. Nothing is not on the market, overall. Love is not only a battlefield, but a marketplace. Any boy who has ever given a girl the right gift knows that. But he also knows that he can persuade her with rhythm as much as material objects. Well, some of us know that.

    But rhythm has measure. The material world has measure, and it is a part of it after all.

    Cats value food differently. A belly-full cat will not observably contest a piece of food the same as a hungry one. This describes an instance. Stretch over time observatory and you will see (and if a scientist: measure) value differences from recorded behavior data.

    No matter the ideology, the politic, the what ever, it’s on the market. No mater the socialism, the communism, the marxism, the nihilism, the national-socialism, the Juche or the Jungism, it’s on the market. It’s action is on the market. Human action is on the market. It constitutes the market along with all human thought.

    G. Eiríksson Reply:

    The market is quite beyond the monetary market. It’s a market of lust and domination, of love and care. The Internet of Things is only beginning to make that nu-metrically measurable, those ‘intangible things of yore.’

    One of my favorite albums:

    ▬» The Psycho-Social, Chemical, Biological & Electro-Magnetic Manipulation of Human Consciousness (often abbreviated as The Psycho-Social CD) is the debut album of underground hip hop group Jedi Mind Tricks. The group consists of Vinnie Paz, and producer Stoupe the Enemy of Mankind. The original version of the album was released in 1997 limited to 1000 copies on vinyl by Superegular Records, and was re-released on CD in 2003 on Babygrande Records with six bonus tracks, featuring songs recorded by the group before their debut release. Many believed the vinyl version was re-issued in 2001, possibly because the back of the vinyl release says “2001 superegular”, this is however a nod to the forward-thinking aspects of the album. The album lightly touches on religious corruption and violence, but not nearly to the level of their more well-received, and better produced sophomore effort (most of the braggadocio being in regard to lyrical skill, and not physical threats.) Primarily the album focuses on references to astronomy, history and physics. »

    Rohme Giuliano Reply:

    I enjoy your tweet style, you make good points.

    As far as the possibility of non-idealogical utility, the aggregation of individual utility-maximizing demand curves has been shown not to cohere to a rational market hypothesis:

    https://en.wikipedia.org/wiki/Sonnenschein–Mantel–Debreu_theorem

    U.S. had Taylorism.

    Then Fordism to deal with underconsumption.

    U.S. was productivist and consumerist.

    The Soviet system could be summed by the disavowal – I could fuck her if I wanted to, I just don’t want to.

    I could unleash the full force of production into a decadence beyond the imaginability of Western bourgeoisie, I just don’t want to.

    The ethic of production would not be granted the accompanying sin of consumption, a rejection of “Wine, women, warmth, to life destruction give, but it is by wine, women, warmth that we live.” (Mandeville apparently never entered a Russian library)

    You’re right to highlight Soviet over-identification with production, but what undid the Soviet economy was not overproduction, which is oversupply, but the lack of economic complexity, or the de-diversification of the economy, leading to a chronic undersupply of consumer goods and resultant, lethal ‘monetary overhang.’

    There was full employment; full housing; healthcare; education; but no surfeit of sexy Western style goods people really desired to buy. A tremendous irony.

    Instead of lugubrious social realism, they should have followed Madison Avenue et al.

    But this is how we get Tarkovsky’s quietism, which were truly stunning apophatic mediations only possible in a country deprived of ‘libidinal objects’ (there is no ‘Tarkovsky’ of America)

    Profit incentive unleashes the full forces of productivity. Nationalization leads to undercapitalization.

    In this exact sense is capital an accelerator, which is why Land is opposed to Left Accelerationism with any democratic-socialist bent.

    But the snapping of the rubberband of nation state and trans-national capital is just as likely to collapse in a world government as patchworks, if we are to abandon neoreactionary Survivalist eschatology for two seconds.

    I’m reading a book “Wheel of Fortune: The Battle for Oil and Power In Russia” and it’s quite something how the structure of the economy, the organization of the decision making process and the formulation of economic policy soufflé-d into the Putin ‘power vertical’, Zion-ization, fortification from the West, unsurprisingly making Russia the concern of the security of the ‘international community’.

    G. Eiríksson Reply:

    cohere to a rational market hypothesis:

    The market is not captured by any hypothesis.

    G. Eiríksson Reply:

    ▬» Land is correct when he says that accelerationism is the critique of the primacy of the secondary. Classical economics adjusts equilibria to the contingencies of human supply and demand, restraining the black insanity of overproduction that maps the advance of capital against human capitalism. Political ideology attempts to enforce a homeostasis of time, measuring debts, restituting injustice, backward, always backward—after all, we mustn’t accelerate ahead of ourselves. Gaia-ecology subjugates intelligence explosion to the maternal authority of an imaginary Nature. But the explosion sustains no conditions. At its radical conclusion, if it is theoretically legitimate at all, accelerationism must be unconditional. »

    Said one Vincent Garton, March 17, 2017.

    Accelerationism has become like para-Axial Age doctrines, in need of rectifications to be only itself. Apparently. Brahman becomes not enough and becomes parabrahman (Nirguna Brahman, without state or qualities, “unconditional”). Nirvana becomes not enough and becomes [I forget].

    Rohme Giuliano Reply:

    Firstly, ‘markets’ are the exchange of goods through price mechanisms.

    Early ‘societies’ were not based on market exchange, but on ‘production for use’, or subsistence. Social relationships were regulated by gifts.

    Later, auxiliary to ‘production for use’, an external system of the exchange of goods through prices for long distance trade emerged. Money was promise of value; promissory notes.

    Finally, with LARGE SCALE STATE INTERVENTION, market societies (market internal to society) based on production for exchange though prices emerged and, with centralization and institutionalization, money, the promise of the receipt of valuable goods, became the form of value by which goods would be exchanged.

    Secondly, telecommunications and information technology brought the ‘effect’ of globalization. In truth, capital was always global.

    The period of nationalization in Europe in the 1880s would birth fascism based on this misunderstanding.

    Fascists erupt in frustration at liberalism, dismantling liberal democratic institutions, always in the principle of national integrity, while simultaneously preserving the cause of grievance, and liberalism’s failure, the belief in that the market economy itself need no reform.

    Which is why Gentile said fascism was the belief that the bourgeois, not the proletariat, are the revolutionary agents of history.

    And neo-reactionaries clearly skirt this line of fascist thought.

    Thirdly, ‘market’ is not making central banks target inflation, price stabilize etc.

    Hypotheses about the market is making central banks target inflation, price stabilize etc.

    You want to place the market in some ‘noumenal’ sphere and say all ‘approaches’ to the market are heuristics. No, those heuristics are the market itself. Yes, that can be empirically studied. But when we find out things like utility and rationality, essential presuppositions of a self-regulating market, are incorrect and continue to behave as if otherwise, we are in ideology.

    Lastly, metrical rhythm, I feels you on that. That’s why it’s important to stay groovy and never out-of-pocket.

    G. Eiríksson Reply:

    I said too much before, and then you started talking besides me.

    Rohme Giuliano Reply:

    LOL.

    Well we’ve clearly illustrated divergence. On tastes in music, however, we converge in much greater probabilities.

    G. Eiríksson Reply:

    Early ‘societies’ were not based on market exchange, but on ‘production for use’, or subsistence.

    This is fantasy. Society itself is a market. Even mercy is merchandise.

    The separation between long-distance trade and peer to peer hunter gatherer trade is fantasy. It’s gradual, not split off absolutely.

    G. Eiríksson Reply:

    As you said, capital was always global.

    G. Eiríksson Reply:

    Marxist make the mistake of putting Ideologist’s Historicism-Economicism Gloss on everything — absurd lenses that are wank. Obviously, our earliest ancestors would trade favors. Animals trade favors. That’s a market.

    The Leftist always starts from the so-called ‘myth of the noble savage’. False premises. “Oh, they didn’t have a market, they exchanged gifts.” Yeah, uh, that’s a market of gifts (valuables). Even synbolic things have value. Sexual favors. A greeting. These are strokes of transaction. Transhuman action. Physical Work. System result.

    Rohme Giuliano Reply:

    Good point.

    In one discipline, ‘market’ covers all forms of exchange, leading one to believe the market, in respect to human activity and social organization, has never not existed. A transhistorical market.

    In another discipline, market covers monetary exchange.

    When confronted with a structural concept difference between two philosophies on the same subject, thinking discursively is courteousness. In my interactions with you, you’ve been a courteous cross-breeder of exciting and exotic hybrid strains of thought (the intellectual equivalent of Roman busts, pink wallpaper and checkered floors 🙂 )

    My ideas are thus, within the heterodox view of market,

    1) the heterogeneous elements of economic activity (subsistence, gift, barter, rape-and-pillage et al) become gradually absorbed into the absolute generality of market through the spread of global capital.

    2) exploitation is pedagogic; the violence of King Leopold is a means to get an end: more rubber.

    3) the agricultural revolution is the division of labor revolution and the seeds of capital are sown by labor’s specialization; not everyone could capital-T trade, the difference between capital and lowercase trade being like the difference between ship navigation and walking.

    4) if one wants to theorize how patchwork would work, one needs to look at nascent capitalism, before national territorialization, which means before the NEOCAMERAL model: the joint-stock company

    G. Eiríksson Reply:

    You are certainly one of the best posters here ever, I thought I was perhaps going to have to bring out Penguin Prostitution.
    https://en.wikipedia.org/wiki/Prostitution_among_animals

    Capital is somewhat synonymous with worth and value, but refers to activeness. It is the demon of value accumulation, about as old as life itself.

    It accumulates through sea shells, rivers, forests, dams, nests, abandoned buildings, and practically everything.

    The orders of it that we commonly use are just a few layers. We think love isn’t capital, but it is. Most love is conditional, bartered. Exchanged. Traded. It’s on the market.

    Popular people are love capitalists. Of course, there’s many types of love. I’ve never met anyone who has unconditional love for all. It doesn’t even make sense, nothing is unconditional. People love me on the condition that I don’t put an ax to their face. I have capital, since I don’t go around axing people randomly.

    I do things others value. The spirit of capital is with me.

    I may trade it for money, for items, for favors. Smiles.

    I’ve never met anyone who was able to unconditionally share anything. Commie dream though.

    G. Eiríksson Reply:

    ▬» In the 1870s, the vast majority of the iron ore, steel, and pig iron were being produced in Ukraine. Comparatively, Ukraine with its large deposits and developed industry, was responsible for 75% of the iron ore in 1913 to the Ural’s 21%. Ukraine remained the focal point of metal production while the competing regions found themselves relegated to significantly reduced importance. It was only following the Bolshevik Revolution in 1917 that the drive to push for an expanded iron and steel industry began to come to the forefront.[6]

    As a part of Soviet leader Joseph Stalin’s First Five Year Plan to implement a rapid development of the nation’s industry, it was decided that the government would sponsor a project with the goal of establishing the world’s largest steel production complex. Initially the plan for the project was designed by the Soviets but then they also collaborated with Arthur McKee & Company, an American company, to oversee the construction and planning. The plan to turn Magnitogorsk into the complex that would become MMK came in conjunction with the buildup in the new city of Stalinsk that held large resources of coal. The promotion of the coal mines project in Stalinsk that was used to produce steel and other metals was part and parcel of the plan to not only improve Russia’s industrial capabilities and independence but as a way of helping to grow their presence in areas with far sparser populations.[4][7]

    While there were disagreements regarding the timetable and massive shortages of supplies, the project to build the complex broke ground in 1929 with the influx of thousands of idealistic Soviet workers. The American contractors were critical of the handling of the project and were frustrated by mismanagement and so the majority of the design ended up falling to the Soviets. Much of the failure to properly organize the construction efforts was due in part to the desired speed at which the Soviet government had laid out as a part of their Five Year Plan. Additionally, there were changes in personnel who had faced removal over political concerns that emerged over loyalty to the Communist Party.[7]

    In opposition to claims by the advisors from Arthur McKee & Company that the facilities were not yet ready for use, the furnaces at MMK were put into action in 1932 with the first flow of molten pig iron being produced. While this move to initiate activities at the complex was applauded by the Soviet leadership, the plant was forced to halt their production only a few days later due to the need for serious repairs in the furnaces.[6] By 1933 the plant was producing steel.[8] »

    Incidentally, the graphic-continuum of WarHammer 40.000 features strongly a Cult of Production, and gigantic Mega Steel-Works, or Forge Worlds.

    [Reply]

    Posted on May 29th, 2017 at 1:48 am Reply | Quote
  • Wagner Says:

    Capital, Nihilism, Cathedral are the scapegoats, not the concrete actors. Magician Land continues to prevent a bloody revolution.

    [Reply]

    G. Eiríksson Reply:

    Wagner, you monkey running-over-fields atavism. Go work in some steel smelt factory.

    [Reply]

    Wagner Reply:

    Sorry, I thought this was a forum for discussing world domination.

    [Reply]

    G. Eiríksson Reply:

    This is. So what suggest ye, ol’ Spectre?

    G. Eiríksson Reply:

    You’re right though, Wagner; these are abstractions. But no one per se is preventing you from identifying the specific actors, indeed Michael suggested a collection, yet you both chose to scapegoat Land. instead of realising your ideas yourselves.

    [Reply]

    Wagner Reply:

    We didn’t choose anything. Capital, Nihilism, and the Cathedral made us do it.

    [Reply]

    G. Eiríksson Reply:

    Don’t play the victim.

    Posted on May 29th, 2017 at 4:01 am Reply | Quote
  • Alrenous Says:

    “There’s a new magazine.”
    “Oh yeah?”
    “Just remember it’s the exact opposite of the other mag that starts with ‘jacobi’.”

    [Reply]

    Mariani Reply:

    Just like the real Jacobins and Jacobites

    [Reply]

    Posted on May 29th, 2017 at 6:02 am Reply | Quote
  • Mariani Says:

    Online, but we will have a quarterly print edition ready in a couple months 🙂

    [Reply]

    SVErshov Reply:

    Too nice everything.

    [Reply]

    Posted on May 29th, 2017 at 3:16 pm Reply | Quote
  • G. Eiríksson Says:

    ▬» If, as Marx finally seems to imply in Capital III against the obvious readings of his earlier idea of the dictatorship of the proletariat, the impossibility of a political reprieve from capitalism becomes overdetermined by the relentlessness of the process itself—the breakdown of social time—Stirner with the idea of the Empörung offers an alternative conception: not the construction of a positive alternative hegemony, but a continual escape, the prevention of hegemony as such. »
    Said one V. Garton, ca May 5, 2017.

    [Reply]

    Posted on May 29th, 2017 at 5:30 pm Reply | Quote
  • SanguineEmpiricist Says:

    >Inviting random ass hoes like Andrea Castillo as opposed to our best men, (such as myself) Ricky Kumar Saini, ~all the rest of my latemodernlife clique, Nathan Cook, mckfkr, insurrealist, armitrage,neocolonial(if he isn’t at max angloh&(m&), Anglo_Remnant, Jonathon.S., Habesh.

    [Reply]

    G. Eiríksson Reply:

    If you have such a productive clique — why don’t you throw up a magazine?

    [Reply]

    SanguineEmpiricist Reply:

    Because they care about mass appeal when I care about accomplishing goals and taking risks, tanking much costs. You yourself were the one that said we were too hardcore. Let’s not pretend. Eiriksson.

    [Reply]

    G. Eiríksson Reply:

    LOL

    Mariani Reply:

    Feel free to send me an email or DM if you have a pitch
    mariani@jacobitemag.com
    twitter.com/robert_mariani

    [Reply]

    Posted on May 29th, 2017 at 11:29 pm Reply | Quote
  • SanguineEmpiricist Says:

    && Megillus properly.

    [Reply]

    Posted on May 30th, 2017 at 12:13 am Reply | Quote
  • G. Eiríksson Says:

    Rohme Giuliano said

    Which is why Gentile said fascism was the belief that the bourgeois, not the proletariat, are the revolutionary agents of history.

    And neo-reactionaries clearly skirt this line of fascist thought.

    This is very interesting. I can’t say “neoreactionary” or “reactionary” has been much part of my identity world at all. I appropriated the acronym NRx for myself f-rom the start.

    As I took my first steps in this milieu in 2014 (edit: 2015 evidently), I declared myself a liberal.

    I think it was here
    https://neontradition.wordpress.com/2015/03/11/the-only-exit-that-leads-to-destination/

    [Reply]

    G. Eiríksson Reply:

    It seems to me reactionaries would do reactivism.

    [Reply]

    G. Eiríksson Reply:

    ▬» Amateurish “intellectuals” have wrung their hands over the “West” while lacking true principles, retain (due to passions) false principles they ostensibly reject, and get caught up generally in “contingent and terminal” forms which are the spasms of false principles to begin with. None of these “reactions” have positive value, only possessing value as a symptom merely, like the sleepwalker whose deep sleep prevents him from noticing he is ambling about on a dreadful height or precipice, subject to the ever-increasing likeliness of tumbling lifelessly down into ruin. This is a protective mechanism which creates an illusory “limit”, allowing the disease to run a terminal course before detection, thereby creating a better climate for the inevitable death of the patient. This process has only lately been detected, and ineffectually, although ancient man was well aware of its possibility and outcome. This demonstrates that the process robbed man of even an awareness of “true normalcy and health”. On the contrary, we must dig ever deeper to uncover the true root of the disease (as opposed to symptoms, since treating symptoms will not lead to a good outcome). A foundation, a center, a principle gives rise to true action, rather than reaction, and men today are incapable of anything but reflexive protest. Even experience teaches that nothing salutary happens in this way: we cannot toss and turn on a bed of agony – the point is awaken and arise. The real starting point is not to protest “technocracy” or “consumerism”, but to find the root. The real still exists, invisible and mute – we have to acquire eyes and ears to see it. This would be an absolute reference point. This would be a point of understanding modern deviation and simultaneously, mounting an effective defense1. “The only thing that matters is the silent endurance of a few”. This will induce liberating crisis in those around them. »

    Posted on 2015-08-22 by Logres

    [Reply]

    G. Eiríksson Reply:

    ▬» The lingering populisms have rebooted themselves merely as a cynical effort to stave off the dissolution, and from certain angles are more symptomatic than truly reactionary. »

    Posted on March 29, 2017 by edmundberger

    Rohme Giuliano Reply:

    Lol. And reactionaries contra accelerationism: deactivism

    [Reply]

    G. Eiríksson Reply:

    Yes, very good.

    Posted on May 30th, 2017 at 12:53 am Reply | Quote
  • SanguineEmpiricist Says:

    I will only love those that admit value is not about “objects” it is about all else, anything else, &&& else.

    [Reply]

    G. Eiríksson Reply:

    It’s about subjects. Who wants to be the only human in the world?

    [Reply]

    Posted on May 30th, 2017 at 1:00 am Reply | Quote
  • SanguineEmpiricist Says:

    Why can’t I be emotional enough to show that I seek to proactively defend a commons I consider my ‘property'(resources), and I protest against any devaluation of our assets, but no doubt also future assets, because of all we could become? Which is NOT past performance.

    All the causes, too much to grasp
    So I sought to defend all that I had
    Through the circumstances that I acted on
    That was enough! Enough for me.
    All those that took me for granted.

    [Reply]

    SanguineEmpiricist Reply:

    All the causes, too much to grasp
    So I sought to defend all that I had
    Through the circumstances I acted on
    That was enough. (Curses to those!)
    That took me for granted.

    ‘(pls be gentle) v2

    [Reply]

    G. Eiríksson Reply:

    “Crawling”

    [Chorus:]
    Crawling in my skin
    These wounds they will not heal
    Fear is how I fall
    Confusing what is real

    There’s something inside me that pulls beneath the surface
    Consuming, confusing
    This lack of self-control I fear is never ending
    Controlling. I can’t seem…

    [Bridge:]
    To find myself again
    My walls are closing in
    (without a sense of confidence and I’m convinced that there’s just too much pressure to take)
    I’ve felt this way before
    So insecure

    [Reply]

    Posted on May 30th, 2017 at 1:03 am Reply | Quote
  • SanguineEmpiricist Says:

    The writings of Simplicius are now extant. His physical and meta- physical commentaries on Aristotle have passed away with the fashion of the times; but his moral interpretation of Epictetus is preserved in the library of nations, as a classic book, most excel- lently adapted to direct the will, to purify the heart, and to confirm the understanding, by a just confidence in the nature both of God and man (Edward Gibbon, Decline and Fall of the Roman Empire, pt. V, ch. 40).

    [Reply]

    Posted on May 30th, 2017 at 1:22 am Reply | Quote
  • G. Eiríksson Says:

    I’m reading a book “Wheel of Fortune: The Battle for Oil and Power In Russia” and it’s quite something how the structure of the economy, the organization of the decision making process and the formulation of economic policy soufflé-d into the Putin ‘power vertical’, Zion-ization, fortification from the West, unsurprisingly making Russia the concern of the security of the ‘international community’.

    Interesting indeed.

    [Reply]

    G. Eiríksson Reply:

    While we’re dying out, submitted to lust and gadgetry — the russian peoples are autonomising

    [Reply]

    Posted on May 31st, 2017 at 2:01 am Reply | Quote
  • G. Eiríksson Says:

    It is not I who will conquer, it is the discourse I serve.

    [Reply]

    Posted on May 31st, 2017 at 5:14 am Reply | Quote
  • G. Eiríksson Says:

    Exit is a feature of re-autonomisation

    [Reply]

    Posted on May 31st, 2017 at 5:38 am Reply | Quote
  • John Hannon Says:

    @ Mr E.

    “Accelerationism has become like para-Axial Age doctrines, in need of rectifications to be only itself. Apparently. Brahman becomes not enough and becomes parabrahman (Nirguna Brahman, without state or qualities, “unconditional”). Nirvana becomes not enough and becomes [I forget].”

    Nirvana becomes united with samsara.
    Georg Feuerstein explains –

    “At the heart of Tantrism is the equation samsara = nirvana, which means that the conditional world of space-time is coessential to – that is, it exists together with – the unconditional dimension that transcends the spatiotemporal world.
    Samasara is the world of change, as we perceive it through our senses. According to the Tantric adepts, this finite world is only the outermost aspect of an infinitely complex field. Thus, to identify with only the outermost aspect of this field constitutes the ‘ignorance’ (avidya) that keeps us bound to the suffering inherent in limitation. By yogic means, however, it is possible to identify with the total cosmic field. From the point of view of the unenlightened consciousness, that total field lies beyond the known and knowable world. But the Tantric masters discovered that this field is all there is: Hence, it does not really lie beyond the world of change. Rather, it underlies conditional existence and, in the last analysis, is not different from it.”

    [Reply]

    G. Eiríksson Reply:

    Yeah, nothing is unconditional but the unconditional. Nothing is absolutely absolute but theabsolute. Nothing is void.

    This field is AKA matrix (sadly popularised word now), or Indra’s Net. The original skynet.

    All this aside, I was looking for the conceptual move “forward.” (Progressivism or “decay” is a co-essential of any culture.) I.e. they add a word to ‘nirvana’ to make it the ultimate or unconditional nirvana, something like ‘paranirvana’. This is one word, there are I seemingly recall, others. You go like “Oh, I thought Nirvana was the ultimate ultimate.”

    ▬» parinirvana (Sanskrit: parinirvāṇa; Pali: parinibbāna) is commonly used to refer to nirvana-after-death, which occurs upon the death of the body of someone who has attained nirvana during his or her lifetime. It implies a release from the Saṃsāra, karma and rebirth as well as the dissolution of the skandhas.

    In some Mahāyāna scriptures, notably the Mahāyāna Mahāparinirvāṇa Sūtra, Parinirvāṇa is described as the realm of the eternal true Self of the Buddha. «

    This isn’t perhaps the term, i.e. exact content, I was looking for (there are a few), but this is a type of the Form I was referring to. I.e. the same enough thing. An instance of conceptual deflation, as it were. There’s nothing “wrong” with it; it’s regular human concept deflation.

    Thousands of years of concept permanence are impressive tho. Buddhism was itself a rectification of evidently by-then commonly deflated concepts of older religions/paths. See details in the early parts of «The Doctrine of Awakening». It is properly not a deflation but a translation or a (“new”) rendering, or clarification. So I welcome ‘Unconditional Accelerationism’ for their interesting writings.

    Anyway, firs Campbell on Jung’s: ▬» A few weeks later he learned of certain relatives engaged in table-turning, who had a medium, a young girl of fifteen and a half, who produced somnambulistic states and spiritualistic phenomena. Invited to participate, Jung immediately conjectured that the manifestations in his mother’s house might be connected with that medium. He joined the sessions and, for the next two years, meticulously took notes, until, in the end, the medium, feeling her powers failing, began to cheat, and Jung departed.

    Meanwhile, he was still at medical school, and in due season the time arrived for the state examination. His professor in psychology had been “not exactly,” in his judgment, “stimulating.” Moreover, in the medical world of that time, psychiatry was held in contempt. So in preparing himself he had reserved for the last his psychiatric textbook, Krafft-Ebing’s Lehrbuch der Psychiatrie, which he opened with the unpromising thought, “Well, now let’s see what a psychiatrist has to say for himself.”

    Beginning with the preface, he read: “It is probably due to the peculiarity of the subject and its incomplete state of development that psychiatric textbooks are stamped with a more or less subjective character.” A few lines further on, Krafft-Ebing termed psychoses “diseases of the personality,” and the reader’s heart began suddenly to pound. He had to stand and draw a deep breath. His excitement was intense; for, as he tells, “it had become clear to me in a flash of illumination, that for me the only possible goal was psychiatry.” Here, and here alone, was the empirical field common to spiritual and biological facts.

    December 10, 1900, the twenty-five-year-old Carl Jung assumed his post as First Assistant Physician at the Burgholzli Psychiatric Clinic in Zurich, under Eugen Bleuler, whom he recognized gratefully all his life as the first of his only two teachers; Pierre Janet, at the Salpetriere in Paris, with whom he studied for a term in 1902, being the second. Under Bleuler he completed in 1902 his doctoral dissertation, “On the Psychology and Pathology of So-Called Occult Phenomena” (Collected Works, Vol. 1), analyzing the medium and seances of his two-year adventure in the occult, with a review of earlier published studies of somnambulism, hystero-epilepsy, amnesia, and other related twilight states. And what is here remarkable is that already in this earliest work there appear at least five major themes that were to recur as leitmotifs through all of Jung’s later thinking.

    The first is of the autonomy of unconscious psychic contents. During states of semi-somnambulism or preoccupation, such autonomous elements may assume control, producing “automatisms” of various sorts: hallucinatory visions, sensations, or voices (which may be interpreted as of spirits), automatic movements, writings, etc. If the composition of such an autonomous complex becomes, in the course of time, reinforced, a second, “unconscious” personality can be built up, which can then, under releasing conditions, take over. In the case of his medium, Jung was able to identify in her recent experiences the sources of many of her fantasies; noting that even normally in adolescence, which is when the future ego-complex is being formed, analogous splittings occur.

    And this enabled him to put forward a second idea destined to remain fundamental in his thinking, namely, of such a psychological disturbance, as having teleological significance, i.e. as transitional under crisis, protective yet pointing forward, giving the individual, who would otherwise inevitably succumb to threatening circumstance, “the means of victory.”

    A third and a fourth point demonstrated in this paper were not only that the unconscious is a carrier of memories lost to consciousness, but also that it is an intuiting agent of a receptivity “far exceeding that of the conscious mind”; to which latter point Jung quoted the French psychiatrist Alfred Binet, to the effect that, according to his calculations, “the unconscious sensibility of an hysterical patient is at certain moments fifty times more acute than that of a normal person.” [Because it is an impossibility he here does not mean “unconscious sensibility”; but sensitivity to invasions, i.e. impressions, from the unconcious, obviously into consciousness.—G]

    Finally, Jung remarked in this first paper of his long career that a curious mythological concept of the cosmos which the young medium one day brought forth with joyful face as having been “revealed” to her by the spirits, resembled other occult “systems” scattered about in works to which this girl would have had no access. Constructed of fragmentary components received from various identifiable sources, her system had been put together below or beyond the field of her conscious mind and presented to her as an image already formed. Jung’s conclusion, to be developed in his later writings, was that, inherent in the human psyche, there is a patterning force, which may, at various times and in places out of touch with each other, spontaneously put forth similar constellations of fantasy; so that, as he states in a later volume: “One could almost say that if all the world’s traditions were cut off at a single blow, the whole mythology and the whole history of religion would start all over again with the next generation.”

    In 1903 this brilliant youth set up in the Burgholzli Clinic a laboratory for experimental psychopathology, where, with a number of students and with Dr. Franz Riklin as collaborator, he undertook to investigate psychic reactions by means of association tests. The basic concept supporting this method was of the “feeling tone” (Bleuler’s term: “an affective state accompanied by somatic innervations”) as a binding force by which constellations of ideas are held together, whether in the conscious or in the unconscious mind, the conscious ego itself and the whole mass of ideas pertaining to it being but one such “feeling- toned complex.” »

    » … “I took great care,” he states, “to try to understand every single image, every item of my psychic inventory, and to classify them scientifically — so far as this was possible — and, above all, to realize them in actual life.” During his sessions with patients, when they brought dreams to him, day after day, he again was identifying, classifying, and striving to evaluate roles: all of which led, finally, to his recognition of a cast of inevitable stock characters that have played through all time, through the dreams and myths of all mankind, in ever-changing situations, confrontations, and costumes, yet, for all that, are as predictable in their company as the characters of a Punch and Judy stage.

    These are the figures that he variously terms, “primordial images” and “archetypes of the unconscious.” Like the Kantian a priori Forms of Sensibility (space and time), which condition all perception, and Categories of Logic (quantity, quality, relation, and modality), which precondition all thought, these Jungian “archetypes” are the a priori Forms of Mythic Fantasy. They “are not determined as regards their content,” he states, “but only as regards their form, and then only to a very limited degree. A primordial image is determined as to its content only when it has become conscious and is therefore filled out with the material of conscious experience. Its form, how- ever, . . . might perhaps be compared to the axial system of a crystal, which, as it were, preforms the crystalline structure in the mother liquid, although it has no material existence of its own. This first appears according to the specific way in which the ions and molecules aggregate. The archetype in itself is empty and purely formal, nothing but a facultas praeformandi, a possibility of representation which is given a priori. The representations themselves are not inherited, only the forms, and in that respect they correspond in every way to the instincts, which are also determined in form only.” »

    Evola:▬»
    First, a word about method. From the “traditional” point of view that we follow in this work, the great historical traditions are to be considered neither as “original” nor as arbitrary. In every tradition worthy of the name, elements are always present, in one form or another, of a “knowledge” that, being rooted in a superindividual reality, is objective. Furthermore, each tradition contains its own special mode of interpretation and cannot be considered as arbitrary or as proceeding from extrinsic or purely human factors. This particular element tends to vary with the prevailing historical and spiritual climate; and we can find in it the reason for the existence of certain formulations, adaptations, or limitations of the one knowledge—and the nonexistence of others. No one individual, suddenly, and as if inspired haphazardly by some outside agency, ever proclaimed the theory of the ātmā, for example, or invented nirvana or the Islamic theories. On the contrary, all traditions or doctrines obey, even without seeming to do so, a profound logic—discoverable by means of an adequate metaphysical interpretation of history. Accordingly, this shall be our standpoint when we deal with these aspects of Buddhism: this is also why we consider that critic to be fundamentally mistaken who tries at all costs to pin the label “original” on Buddhism or, indeed, on any great tradition, and who argues that “otherwise” such a tradition would in no way differ from others. A difference there is, as there is also an element in common with what has gone before; but both are determined—as we have said— by objective reasons, even though they may not always have been seen clearly by the individual exponents of particular historical trends.

    [Evola says in another text: ‘traditional mythologies, with their various figures, are not creations of human imagination, but systems of forms in which imagination, with its images, expresses, corporealizes supra-sensitive experiences.’ This might be rather rendered as ‘supra-sensual’; i.e. mental, psychic, as in the imaginary. Evola is trying to say that the god figures are not the result of something like someone sitting down and writing a superhero novel from his imagination; but more like the genesis of Kek for example: something that comes out of many directions in a culture over time. Evola often goes too far to try to separate the higher and the lower, when they are both stages on the same spectrum. Altho “psychics” and mediums are “confused”, and the ancient Greeks have a famous multi-century doctored Pantheon, it all comes out of the same fulcrum or “World Soul”—culture, counterculture, comment system, collective subconscious, image board, noosphere, scene, milieu, “the street”, media, “the Media”, Hollywood, Twitter, what have you. The question is the stage of consciousness of the actors and with which they do their output. David Lynch for one is “rather” conscious. To repeat from Campbell: ‘ During [Jung’s] sessions with patients, when they brought dreams to him, day after day, he again was identifying, classifying, and striving to evaluate roles: all of which led, finally, to his recognition of a cast of inevitable stock characters that have played through all time, through the dreams and myths of all mankind, in ever-changing situations, confrontations, and costumes, yet, for all that, are as predictable’. The differences in cultures of figures depend on the intelligence of the workers in said cults or cultures. The world is always a bit “confusing”, as many who have striven to simplify their lives can attest to, but some are more confused than others. We can see with Kek that an accrued understanding of Him arrived with time, and dependent on who was publishing observations—G.]

    Having said this, we must go back to the pre-Buddhist Indo-Aryan traditions in order to find the precise implications of the Buddhist doctrine, and in them we must distinguish between two fundamental phases: the Vedic and the Brahmana Upanisad.

    With regard to the Vedas, which constitute the essential foundation of the entire tradition in question, it would not be correct to talk either of “religion” or of “philosophy.” To begin with, the term veda—from the root vid, which is equivalent to the Greek […] (whence we have, for example, […]) and which means “I see,” “I have seen”—refers to a doctrine based not on faith or “revelation,” but on a higher knowledge attained through a process of seeing. The Vedas were “seen”: they were seen by the rshi, by the “seers” of the earliest times. Throughout the tradition their essence has never been regarded as a “faith” but rather as a “sacred science.”

    Thus it is frivolous to see in the Vedas, as many people do, the expression of a “purely naturalistic religion.” As in other great systems, impurities may be present particularly where foreign matter has crept in, and very noticeably, for example, in the Atharva Veda. But what the essential and most ancient part of the Vedas reflects is a cosmic stage of the Indo-Aryan spirit. It is not a question of theories or of theologies, but of hymns containing a magnificent reflection of a consciousness that is still so harnessed to the cosmos and to metaphysical reality that the various “gods” of the Vedas are more than religious images; they are projections of the experience of significances and forces directly perceived in man, in nature, or beyond through a cosmic, heroic, and “sacrificial” concept, freely and almost “triumphantly.”

    Although they were written considerably later, the fundamental thought contained in such epic poems as the Mahabharata goes back to the same epoch. Men, heroes, and divine figures appear side by side; and as Kerényi said when referring to the Olympian-Homeric phase of the Aryo-Hellenic tradition, men could “see the gods and be seen by them,” and could “stand with them in the original state of existence.” The Olympian element is reflected also in a typical group of Vedic divinities: in Dyaus (from div, “to shine”—a root that is also found in Zeus and Deus), for example, lord of the heavenly light, the origin of splendor, strength, and knowledge; in Varuna, also a symbol of celestial and regal power, and connected with the idea of rta, that is to say, of the cosmos, of a cosmic order, of a natural and supernatural law; while in Mitra there is, in addition, the idea of a god of the specifically Aryan virtues, truth and fidelity. We also have Surya, the flaming sun from whom, as from the Olympian , nothing is hidden, who destroys every infirmity and who, in the form of Savitar, is the light that is exalted in the first daily rite of all the Aryan castes as the principle of awakening and intellectual animation; or there is Usas, the dawn, eternally young, who opens the way for the sun, who gives life and who is the “token of immortality.” In Indra we find the incarnation of the heroic and metaphysical impulse of the first Hyperborean [multi-millennia concept ca nothing to do with Duginism] conquerors: Indra is “he, without whom men cannot win,” he is the “son of force,” the lightning god of war, valor, and victory, the annihilator of the enemies of the Aryans, of the black Dasyu, and, consequently, of all the tortuous and titanic forces that “attempt to climb the heavens”; while at the same time he appears as the consolidator, as “he who has consolidated the world.” The same spirit is reflected, in varying degrees, in minor Vedic divinities, even in those tied to the most conditioned forms of existence.

    In the Vedas we find that this cosmic experience is evoked through the agency of sacrificial action. The sacrifice rite extends human experience into the non-human, and provokes and establishes communion between the two worlds in such a manner that the sacrificer, a figure as austere and majestic as the Roman flamen dialis, assumes the traits of a god on earth (bhu-deva, bhu-sura). As for life after death, the Vedic solution is fully consonant with the oldest Aryo-Hellenic spirit: images of obscure hells are almost entirely absent from the most ancient parts of the Vedas: the crisis of death is hardly noticed as such—in the Atharva Veda it is even considered as the effect of a hostile and demoniacal force that, with suitable rites, can be repulsed. The dead pass into an existence of splendor that is also a “return,” and in which they once again take up their form: “Having laid aside all defects, return home: full of splendour unite thyself to [thy] form”—and again: “We drank the soma [symbol of a sacred enthusiasm], we became immortal, we reached the light.” The symbolic Vedic rite of “wiping out the tracks,” so that the dead will not return among the living, well shows how the idea of reincarnation was almost totally absent in this period; such a possibility was ignored in the light of the high degree of heroical, sacrificial, and metaphysical tension belonging to that epoch. There is no trace in the Vedas of the later significance of Yama as god of death and hell; rather, he retains the outlines of his Irano-Aryan equivalent, Yima, sun king of the primordial age: son of the “Sun.” Yama is the first of the mortals and he “who first found the road [to the hereafter]”: thus, broadly speaking, the Vedic “hereafter” is bound up in great measure with the idea of a reintegration of the primordial state.

    About the tenth century B.C. new developments began: they found expression in the Brahmana texts on the one hand, and on the other in the Upanisad texts. Both go back to the tradition of the Vedas: yet there is a noteworthy change of perspective. We are slowly approaching “philosophy” and “theology.”

    The speculation of the Brahmana texts rests chiefly on that part of the Vedas that refers to ritual and sacrificial action. Ritual, in all the traditional civilizations, was conceived neither as an empty ceremony nor as a sentimental and, at the same time, formal act of praising and supplicating a God, but rather as an operation with real effects, as a process capable not only of establishing contacts with the transcendent world, but of imposing itself upon supersensible forces and, through their mediation, eventually influencing even the natural forces. As such, ritual presupposes not only knowledge of certain laws, but also, and more essentially, the existence of a power. The term brahman (in the neuter, not to be confused with Brahma in the masculine, which designates the theistically conceived divinity) originally signified this particular energy, this kind of magic power, this fluid or life force, upon which the ritual rests.

    In the Brahmana texts this ritual aspect of the Vedic tradition was enlarged and formalized. Ritual became the center of everything and the object of a fastidious science that often became a formalism destitute of any vital content. Oldenberg, referring to the period of Prince Siddhattha, talks in this connection of “an idiotic science knows everything and explains everything, and sits enthroned, satisfied, amongst its extravagant creations.” This judgment is excessive, but it is not entirely unjustified. In the Buddha’s time there existed a caste of theologi philosophantes who administered the remnants of the ancient tradition, trying with all the means in their power to establish a prestige that did not always correspond to their human qualifications or to their race—if not their physical race, which was well cared for by the caste system, at least their spiritual race. We have used the word “theologists” since the concept of brahman in these circles gradually became generalized and, in a manner of speaking, substantialized, to such an extent that the brahman finally no longer signified the mysterious force that, fundamentally, only made sense in terms of ritual and magic experience; it came to mean the soul of the world, the supreme force-substance of the universe, the substratum, indeterminate in itself, of every being and of every phenomenon. It thus became an almost theological concept.

    The Upanisads, on the other hand, concentrated mainly on the doctrine of the atma. which largely reflected the original cosmic and solar sentiment of the earliest Aryan consciousness, insofar as it stressed the reality of the “I” as the superindividual. unchanging, and immortal principle of the personality, as opposed to the multiple variety of the phenomena and forces of nature. The atma is defined by neti neti (“not so, not so”), that is to say, by the idea that it does not belong to nature or, more generally, to the conditioned world.

    In India the speculative current of the Brahmana and that of the Upanisads gradually converged; this convergence resulted in the identification of the brahman with the atma: the “I,” in its superindividual aspect, and the force-substance of the cosmos became one and the same thing. This was a turning point of the greatest importance in the spiritual history of the Indo-Aryan civilization. The doctrine of the identity of the atma with the brahman did, in fact, constitute a metaphysical achievement but, at the same time, it initiated a process of breaking up and of spiritual dissolution. This process was bound to take place as shadows began to cloud the luminosity of the original heroic and cosmic experience of Vedic man and as foreign influences gained ground. Originally the doctrine of the Upanisads was considered as “secret,” as a knowledge to be transmitted only to the few—the term Upanisad itself conveyed this idea. But in point of fact the philosophical and speculative tendencies became uppermost. This resulted in divergencies of opinion even in the oldest Upanisad—the Chandogya—and the Brhadaranyaka Upanisad—as to the plane of consciousness to be used as the reference point for the doctrine. Is the atma object of immediate experience or is it not? It is both one and the other at the same time. Its substantial identity with the “I” of the individual is affirmed but, at the same time, we often see the unity of the individual with the atma-brahman postponed till after death; and not only this, but conditions are postulated under which it will happen, and the case is considered in which the “I,” or rather the elements of the person, may not leave the cycle of finite and mortal existences. In the ancient Upanisads, in fact, no precise solution is ever reached of the problem of the actual relationship existing between the individual “I” of which everyone can talk, and the atma-brahman. We do not consider that this was accidental: it was a circumstance that corresponded to an already uncertain state of consciousness, to the fact that, while for the adepts of the “secret doctrine” the “I” could be equated effectively with the atma, for the general consciousness the atma was becoming a simple speculative concept, an almost theological assumption, since the original spiritual level was beginning to be lost.

    Furthermore, the danger of pantheistic confusions showed itself. This danger did not exist in theory since, in the Upanisads, following the Vedic concept, the supreme principle was not only conceived as the substance of the world and of all beings, but also as that which transcends them “by three quarters,” existing as “the immortal in the heavens.” In the same Upanisads, however, prominence is also given to the identity of the atma-brahman with elements of all kinds in the naturalistic world, so that the practical possibility of a pantheistic deviation encouraged by the assimilation of the atma with the brahman was real: particularly so, if we take into account the process of man’s gradual regression, of which we can find evidence in the teaching of all traditions, including the Indo-Aryan, where the theory of the four yuga corresponds exactly to the classical theory of the four ages and of man’s descent to the last of them, the Iron Age, equivalent to the “Dark Age” (kali-yuga) of the Indo-Aryans. If, during the period of these speculations, the original cosmic and uranic consciousness of the Vedic origins had already suffered in this way a certain overclouding, then the formulation of the theory of the identity of the atma with the brahman provided a dangerous incentive toward evasion, toward a confused self-identification with the spirituality of everything, at the very moment when a particularly energetic reaction by way of a tendency toward concentration, detachment, and awakening was needed.

    Altogether, the germs of decadence, which were already showing themselves in the post-Vedic period and which were to become quite evident in the Buddha’s day (sixth century B.C.), are as follows: above all, a stereotyped ritualism; then the demon of speculation, whose effect was that what ought to have remained “secret doctrine,” upanisad, rahasya, became partly rationalized, with the result that there eventually appeared a tumultuous crowd of divergent theories, sects, and schools, which the Buddhist texts often vividly describe. In the third place, we find a “religious” transformation of many divinities who, in the Vedic period were, as we have said, simply cosmically transfigured states of consciousness; these have now become objects of popular cults. [*] We have already spoken of the pantheistic danger. In addition to these points we have yet to consider the effect of foreign, non-Aryan influences, to which we believe are attributable in no small degree the formation and diffusion of the theory of reincarnation.

    [* It is essentially of these gods that we must think when we see them assume, in Buddhist texts, quite modest and subordinate parts, transforming themselves sometimes almost into quasi disciples who receive revelation of the doctrine from the Buddha. We are dealing, that is, with the degradation of the ancient gods: and the doctrine revealed by the Awakened One corresponds, basically, with what they once signified, but which at this period, had been forgotten.]

    As we have said, there is no trace of this theory in the early Vedic period; this is because it is quite incompatible with an Olympian and heroic vision of the world, being as it is a “truth” of non-Aryan races that are tellurically and matriarchally adjusted in outlook. Reincarnation, in fact, is conceivable only by one who feels himself to be a “son of the earth,” who has no knowledge of a reality transcending the naturalistic order; bound as he is to a female-maternal divinity found alike in the pre-Aryan Mediterranean world, and in the pre-Aryan Hindu civilization, such as the Dravidian and Kosalian. Into the source from which as an ephemeral being he has sprung, the individual, when he dies, must return, only to reappear in fresh terrestrial births, in an inescapable and interminable cycle. This is the ultimate sense of the theory of reincarnation, a theory that begins to infiltrate as early as the period of Upanisad speculations; it gives place gradually to mixed forms that we can use as a measure of the change in the original Aryan consciousness to which we have referred.

    While in the Vedas only a single fate after death is considered, as in ancient Hellas, in the Brahmana texts the theory of the double way already appears: “[Only] he who knows and practices ritual action rises again in life and obtains immortal life; the others who neither know nor practice ritual action will continue to be born anew, as nourishment for death.” In the Upanisads, however, as the relationship between the real “I” and the atma oscillates, so does their teaching of what happens after death. They speak of the “dyke, beyond which even night becomes day, since the world of the brahman is unchangeable light”; a dyke constituted by the atma against which neither decay, nor death, nor pain, nor good action, nor bad action can prevail.” They speak of the “way of the gods” (deva-yana) that leads one after death to the unconditioned whence “there is no return.” But at the same time another road is considered, the pitr-yana, along which “one returns,” the individual after death being little by little “sacrificed” to various divinities for whom he becomes “food,” finally to reappear on the earth. In the oldest texts the possibility of a liberation is not considered for those who go on this second road: they speak instead of the “causal law,” of the karma, which determines a man’s subsequent existence on the basis of what he has done in the preceding one. We have now arrived at what we shall call the samsaric consciousness (from samsara), which is the keystone of the Buddhist vision of life: the secret knowledge, confided privately by the wise Yajnavalkya to the king Artabhaga, is that after death the individual elements of man dissolve in the corresponding cosmic elements, including the atma, which returns to the “ether,” and that which is left is only the karma, that is, the action, the impersonal force, bound to the life of one being, that will go on to determine a new being.

    In all this can be seen, then, more than just the effect of “free” metaphysical speculation: it is, rather, a sign of a consciousness that begins to consider itself terrestrial or, at the most, pantheistically cosmic, and that now centers itself on that part of the human being that may really be concerned with death and rebirth and indefinite wandering across various forms of conditioned existence; we say “various” since the horizons gradually widened and it was even thought that one might re-arise in this or that world of gods, according to one’s actions. In any case, in the epoch in which Buddhism appeared the theories of reincarnation and of transmigration were already an integral part of the ideas acquired by the predominant mentality. Sometimes, and even in the Upanisads, different outlooks became indiscriminately combined so that on the one side was conceived an atma that, although divorced from any concrete experience, was supposed to be permanently and intangibly present in everyone, and on the other side there was the interminable wandering of man in various lives.

    It is on these lines that practical and realistic currents gradually established themselves in opposition to the speculative currents. We can include Samkhya, which opposed to the pantheistic danger a rigid dualism and in which the reality of the “I” or atma—called here purusa—as the supernatural, intangible, and unalterable principle is opposed to all the forms, forces, and phenomena of a natural and material order. But more important in this respect are the trends of yoga. Based both on Samkhya and on ascetic tendencies already coming to the fore in opposition to ritualistic and speculative Brahmanism, these recognized more or less explicitly the new state of affairs, which was that in speaking of “I” one could no longer concretely understand the atma, the unconditioned principle; that it appeared no longer as direct consciousness; and that therefore, apart from speculation, it could only be considered as an end, as the limit of a process of reintegration with action as its basis. As the immediate real datum there was substituted instead what we call “samsaric” consciousness and existence, consciousness bound to the “current”—and the term samsara (which thus only makes a relatively late appearance) means precisely “current”—it is the current of becoming.

    It is not out of place to consider another point. The brahmana caste is habitually thought of in the West as a “sacerdotal” caste. This is true only up to a certain point. In the Vedic origins the type of Brahman or “sacrificer” bears little resemblance to that of the “priest” as our contemporaries think of him: he was, rather, a figure both virile and awful and, as we have said, a kind of visible incarnation in the human world of the superhuman (bhu-deva). Furthermore, we often find in the early texts a point where the distinction between the brahman—the “sacerdotal” caste—and the ksatram or rajam—the warrior or regal caste—did not exist; a feature that we see in the earliest stages of all traditional civilizations, including the Greek, Roman, and German. The two types only began to differ in a later period, this being another aspect of the process of regression that we have mentioned. Besides, there are many who maintain that in Aryan India the doctrine of the atma was originally confined almost exclusively to the warrior caste, and that the doctrine of brahman as an undifferentiated cosmic force was formulated mainly by the sacerdotal caste. There is probably some truth in this view. In any case, it is a fact that in many texts we see a king or a ksatriya (a member of the warrior nobility) vying in knowledge with and sometimes even instructing members of the Brahman caste; and that, according to tradition, primordial knowledge was handed down, starting from Iksvaku, in regal succession … »

    [Reply]

    John Hannon Reply:

    Re. the Upanishads (I’m sure they got a mention in there somewhere), Feuerstein writes –

    “The Upanishads are not so much philosophical discourses as testimonies to the experiences of hundreds of sages and adepts of yoga, who hoped to free themselves not from political enslavement or economic necessity, but from the chains of their own psychomental conditioning. Whatever circumstances they were confronting, they wanted to stand fearless – even blissful – and quite unconcerned about their past, present and future.”

    The perfect disposition for living in accelerating times.
    Acceleration anxiety is egoic fear of losing control, therefore if the ego can be “seen through” and thus displaced as a central assemblage point of identification, acceleration can be endured – indeed enjoyed – with fearless equanimity.
    Feuerstein continues –

    “In enlightenment there is no illusion of proprietorship. The enlightened being does not look for fulfillment in and through any role that ‘it’ may temporarily animate, because it is already blissful and immortal. The enlightened being is, of course, aware that the body-mind, the psychobiological organism with which it happens to be mysteriously associated (at least from the perspective of unenlightenment), will inevitably grow old and die. But this dreaded fate does not perplex or disturb the enlightened being, because ‘it’ also knows that the same Consciousness-Identity remains forever, regardless of whether the body-mind, or even the entire universe, is annihilated.”

    https://www.youtube.com/watch?v=f2nCvX8ciCY

    [Reply]

    G. Eiríksson Reply:

    No anxiety for acceleration here. I’ve been witnessed by a few to speed a car smoothly and Driverly, as well as compete in fast video games.

    No, there’s a bit of a screeching nigger in myself—too, howling at the beach.* I even enjoyed that hippie howling song you linked to, altho I had to soon switch genres.

    In terms of this e(a)ra I like this one better, but I grew up on Led Zeppelin otherwise:

    ▬» 666 (The Apocalypse of John, 13/18) is a double album by psychedelic/progressive rock group Aphrodite’s Child, released in 1972. Ostensibly an adaptation of Biblical passages from the Book of Revelation, the album is the most critically acclaimed Aphrodite’s Child album. It was also the group’s last album, due to internal tensions during the recording process and a conflict with the record company. By the time it was released, the band had already disbanded and its members begun working on solo projects.

    Several tracks on this album were sampled for the first Enigma album, MCMXC a.D., namely “Seven Bowls”, “The Seven Seals” and “∞”. » One of the all-best albums of the 70s.

    * Difference is I don’t say “Come take me [Moloch, Kali, Cthulhy], consume me.”

    I say, come, Magic Dragon—let’s go for a ride.

    http://youtu.be/pEdKcblmctA

    I know, I know… that’s “not” “cool” anymore, one is supposed to go for anti-cybernautic (i.e. a non-steersman “ride,” like girls in a boy’s fast car) delirium — and one day wake up in a hangover as a neutered eunuch, made to serve as a handmaiden at a ramdom mansion in Asia. “Oh, I got a White handmaiden now.” says the Chinese para-traditionalist to his buddy in the by now merely ceremonial Party. “I like to shoot darts at him on the weekends.”

    Apocalypse means revelation. Lack of revelation and submission to the general trend of sentiment or happenings (as opposed to steering by virtues) are the distinguishing feats of Nihilism. So, for example, Pol Pot will receive the thought that “Revolution is in the air,” and will follow ca no traditional values (Cambodia is Buddhist)—i.e. he will not look at conflicts within himself as the typical source of his misery, but will project them and their “solution” on “class antagonisms,” “and their cessation through a [imagined, never existing] communism,” as indeed the Revolution is against the Confucian hierarchy, but instead “valorises” and “reifies” the substitutions of virtues—with values scattered of the implosions or putrefaction of theistic centers, fragmentation, which in those who succumb to this sentiment and wish to make up for the fragmentation, the vacuum of power becomes fascism: the Praxis “Philosophy” of Atheism: Planism-Economicism-Productivism hyper-enforcement Attempt, incidentally, in Pot’s case, of the very commie-militaristic aggressive bent—i.e. hyper-Leftist fascism —: bolshévism.

    ▬» The term nihilism was first used by Friedrich Heinrich Jacobi (1743–1819). Jacobi used the term to characterize rationalism[14] and in particular Immanuel Kant’s “critical” philosophy to carry out a reductio ad absurdum according to which all rationalism (philosophy as criticism) reduces to nihilism—and thus it should be avoided and replaced with a return to some type of faith and revelation. Bret W. Davis writes, for example, “The first philosophical development of the idea of nihilism is generally ascribed to Friedrich Jacobi, who in a famous letter criticized Fichte’s idealism as falling into nihilism. … A related but oppositional concept is fideism, which sees reason as hostile and inferior to faith. »

    The uncultured generally confuse religio & cultus with fideism; not surprisingly since most “religious” nowadays are fideists.

    Wagner Reply:

    At the end of the day, Erik, to the modern mind religio and cultus is one. Either way there is a violation of integrity: “God” has transmuted into an idol, or in more anthropomorphic terms, an idiot. Religion and cult are the new sin. Hardline individualism is the reigning dogma.. or destiny

    G. Eiríksson Reply:

    To the type of person, the type of god.

    Eventually enough, indeed, soon “enough,” those with unfruitful gods or idols will be gone from tha pan-genus of animalia.

    I.e. brown peoples with religion, or at least fideism, “in their blood,” are out-breeding us all (except the Chinese which have a weird head-start). In the favelas of Brazil, how many Christophers (mixed with some voodoo) are being born, right now?

    G. Eiríksson Reply:

    ▬» 7 They shall come to nought, as water running away; he bent his bow, till they be made sick. (They shall come to nothing, like water running forth; and when they go to bend their bows, they shall be made feeble, or weak.)
    8 As wax that floateth away, they shall be taken away; fire fell above, and they saw not the sun. (Like a snail that melteth away into slime, they shall be taken away; like a dead-born child, they shall not see the sun.) «

    Blood and ash, be my crystal
    Helpless
    Massdeath pole to pole

    Imprecation of this predicted curse
    Blessed be man, global crem/salv -ation
    Genesis, genesis, dawn of dawns
    Genesis, genesis, dagger of flames
    The altar must never turn cold
    Flesh to cinders, womb of ashes
    Come fire, come and close the circle,
    Holy inferno, dawn of dawns
    Sun of death

    And the lord hung the rainbow as a sign,
    It won’t be water but fire THIS time
    Harmagedon, the thousand face revealed
    Cold black sun of hope

    Darkness
    Blindness
    Helpless

    Famine and plague be my steps
    To join my spells in this final war
    Suicide, warfare be my tongue
    Come fire, devour through me
    Sun of death
    Angel, angel… impeccant God of clean
    Purify these fields of shame

    Posted on May 31st, 2017 at 9:19 am Reply | Quote
  • Xoth Says:

    I’d recommend having a look at Dominic Cummings’ blog for some supporting evidence regarding accelerationism. For instance start here:

    “The national institutions we have to deal with such crises are pretty similar to those that failed so spectacularly in summer 1914 yet they now face crises involving 10^2 – 10^3 times more physical destruction moving at least 10^3 times faster. The international institutions developed post-1945 (UN, EU etc) contribute little to solving the biggest problems and in many ways make them worse. These institutions fail constantly and do not – cannot – learn much.”

    https://dominiccummings.wordpress.com/2017/01/13/unrecognised-simplicities-of-effective-action-1-expertise-and-a-quadrillion-dollar-business/

    Of course, his view is that of a (very) clever bureaucrat wanting to solve or cope with this problem. Personally, I’m of a different persuasion.

    [Reply]

    Posted on May 31st, 2017 at 10:47 am Reply | Quote
  • G. Eiríksson Says:

    More on conceptual inflatation or cultural knowledge’s decay, this is simply straight from 太乙金華宗旨; pinyin: «Tàiyǐ Jīnhuá Zōngzhǐ»:

    ▬» 3. Since Lao Tzu became immortal, master Donghua passed on the teaching to me. Then the southern and northern schools of Complete Reality followed, after which the Complete Reality School fully flourished.

    4. The movement flourished in the sense that there were many students; at the same time it declined in the sense that the inner teaching deteriorated. This has continued up to the present day, so that now it is extremely superficial and diluted.

    5. The degeneration of the teaching has reached an extreme. Extremes give rise to reversions.[*] Therefore master Xu bestowed his kindness to liberate people, especially setting up the teaching of a special transmission outside of doctrine, for those who had the highest capability to understand. For everybody who heard, it was a rare opportunity. Those who accepted it formed a religious association in their time. Everyone should respect and understand the effort of master Xu and firmly hold on to the teaching when dealing with people in one`s daily activities within society. Only then can one cultivate reality and realize one`s essence. » http://www.google.is/search?q=The+Secret+of+the+Golden+Flower

    Bold is mine. * While in the eldest known Buddhic scripture the prince Gautama the Buddha is described as silent and slender, he later became in popular imagination fat and noisy.

    [Reply]

    Posted on June 1st, 2017 at 12:07 am Reply | Quote
  • G. Eiríksson Says:

    Murphy understands that protectionism is the real story, and the Internet is the ultimate context. What began with textile workers has now reached the functionaries of higher education, and they know it. Creative destruction is coming.

    said Mr. Nick Land, Posted on May 18, 2017 http://www.ufblog.net/the-guild/#comments wherin Mr. dmf on May 18, 2017 at 1:28 pm said:
    won’t sting because it won’t register, they (by and large) don’t really get it and probably won’t even after their jobs are uberized if not outright destroyed, that’s how cognitive-biases go and our species with them. And added later: most of how one becomes an academic is about the socialization and the usual totems and taboos of in and out groups apply.

    Wanted to reproduce this here because these are so many obviously true things about this case.

    I’m otherwise reading ufblog net/anachronistic-oedipus/

    [Reply]

    G. Eiríksson Reply:

    hat’s how cognitive-biases go and our species with them

    Curiously Mr. dmf identifies himself with a species of Academic-biases victims.

    [Reply]

    Posted on June 3rd, 2017 at 6:56 am Reply | Quote
  • G. Eiríksson Says:

    Lacan is continually plagued by desiring something he doesn’t truly want. He has not achieved satori or Crowley’s conversion of the Guardian ANgel ; aka True Will.

    Anyway, as someone may have noticed I have looked at documentum from the inventor of the Bell Helicopter (first flight, December 29, 1942): Arthur M. Young.

    ▬» The concept of “process” is the single most overarching and inclusive term in Young’s theory and a good starting point for a systematic consideration of his ideas. Process is a description and an interpretation of how the universe works. Young uses the term interchangeably with “time-structure,” suggesting an underlying and definable dynamic. Process is initiated by a purposive, goal-seeking thrust, an initial venturesomeness that pushes it ahead. »

    H.P. Lovecraft speaks of a knowledge of one’s existence in the past as a ‘conscious provocation’ (1930) for a return to the past. In 1928 Julius Evola wrote the book «Pagan Imperialism» where-in he noted ‘Some men return to their past, so that new forces may arise for the reconquest’.

    We’ve here entered a synonomosity field. S.C. Hickman describes Nick Land’s templexity as ‘the thing of which time-travel narratives seek to portray in their dramatic scenarios’, while Land in one instance notes it as temporal nonlinearity.

    Adventure? The seeds of destiny? The classical adventure starts with something from another time, or the past appearing-connecting the hero with the adventure he is about to embark on. It often is himself (his father of sorts, actual or grandfather, in any case a karmic parent) re-membered or reenvisioned upon discovering an object-subject. ‘As it mechanizes, capital approximates ever more close to an auto-productive circuit in which it appears as the ‘father’ of itself (M → C → M’)’. As Luke Skywalker goes out to buy robots … Kundalini, (or force-sensitivity,) the serpent of destiny—once activated, approximates ever more close to an auto-productive circuit which appears as the father of itself (Ouroboros, “the Force,” coiled serpent—rising, consuming-begetting itself at ever higher frequencies of cycles up and down its axis, upon discovering, and like, a mechanical “light” saber, quickening up in its mode of i(g)nition) — Luke meets with his father’s past, completing a cycle—and thus his own past and destined-future in becoming. Accelerated.

    Mr. Nick Land identifies the blockchain with space-time. And capital with templexity, and templexity with Lovecraft’s ‘conscious provocation’, which in the text on Young’s is approximate: ‘goal-seeking thrust, an initial venturesomeness’. (Evola’s Sense of Departure.) Capital is the ordering of space-time. Empire — Intelligence — with ever expanding frontiers.

    Mr. Satoshi Nakamoto notes,

    ▬» If a majority of CPU power is controlled by honest nodes, the honest chain will grow the fastest and outpace any competing chains. »

    So it is with world-power and honest men. Capital speeds on integrity (signal ratio).

    [Reply]

    G. Eiríksson Reply:

    conductivity ≈ circuit integrity ≈ conduct integrity ≈ liberty

    [Reply]

    G. Eiríksson Reply:

    ▬» Just like the early-time cosmic acceleration associated with inflation, a negative pressure can be seen as a possible driving mechanism for the late-time accelerated expansion of the Universe as well. One of the earliest alternatives that could provide a mechanism producing such accelerating phase of the Universe is through a negative pressure produced by viscous or particle production effects. The viscous pressure contributions can be seen as small nonequilibrium contributions for the energy-momentum tensor for nonideal fluids. «

    Render: Just like the early-time cosmic acceleration associated with inflation, the critical theory praxis (L. criticus, “decisive”)—in other words: capitalism, best action or teleoplexy: can be seen as a synthetic driving mechanism for the late-time accelerated expansion of the Imperium as well.

    It is negative pressure because it stretches liquid water. Money is liquid. Cash flow. We’re in liquid globality, always.

    It is negative pressure because it is critical pricing. (Dynamic pricing, also referred to as surge pricing, demand pricing, or time-based pricing.)

    Price pressures are deviations from the efficient price. Negative price pressures are efficient pricing.

    [Reply]

    G. Eiríksson Reply:

    ▬» The
    first detailed studies of its features date back to the invention of the steam
    engine in the eighteenth century. It was observed that when an engine
    transforms heat into work (motion), always there is a part of the used energy
    that goes lost in this process. This energy became not only unavailable to do
    an utile work into the process, but that also it goes into a more chaotic
    state, turning into chaos. The proof of this fact is the impossibility to
    transform back all the generated motion energy into the original quantity of
    heat. It is a physic law. This would have been only possible if during
    transformation, the generated entropy was equal to zero, which practically is
    never achievable.

    Subsequently
    was discovered that entropy principle acts not only in the thermodynamic plane,
    but that embraces more planes of energy and that it has more proprieties. The
    entropy or chaos in a closed systems always tends to increase spontaneously
    without difficulties, destroying the order around. This last one is its
    opposite, and costs much more effort and energy to be established. This is very
    easy to be observed. For this reason entropy was associated with probabilities;
    since exists infinity more disordered states of a closed system (of things),
    than ordered ones, it may be stated that always entropy acts as the more
    probable event and that it is the way of inertia and least resistance.

    So
    entropy is an universal constant force and state of energy, which acts on many
    planes, that spontaneously disrupts and fragments order (energy in higher
    state) in things (closed systems), and dissipates it in the environment in form
    of chaos. Since this is a process that is never reversible at 100%, entropy in
    universe is constantly increasing, and for this reason scientist call it “the
    arrow of time”.

    In
    markets, entropy was mainly applied to measure the degree of uncertainty of
    prices. From this point of view, market is a purely entropic phenomena, because
    its soul is uncertainty and risk in prices and investments. There are different
    mathematical models which define it in slightly different ways; these studies started
    from the middle of the past century, were particularly incremented during the
    late ‘90s, and are still in evolution nowadays with our modern and much faster
    computers. Discussion on entropy is still open as well as in science so also in
    trading. It is a relatively new scientific knowledge, and reality is that we
    are still not so good in understanding and applying it.

    Entropy has an omnipresent effect on price
    fluctuations, because every new stroken price comes as a result of a
    supply/demand transformation or variation. This entropy value can be measured,
    and it variates during different market cycles like trend phases, price
    decelerations, during flat markets, before reversal etc. So there are
    algorytmic strategies which monitors this parameters and who may be used as
    trade triggers or filters. In this vision, a profitable trading system is the
    one which fits harmoniously with market price entropy, taking advantage of their
    constant fluctuations. Who is unable to build this by himself, usually contracts
    professional scientist of the matter. This is partially the origin of some High
    Frequency Trading strategies, nowadays so widely applied.

    But
    there is a much more alarming aspect of the entropy law in markets, deriving
    from fact that an entropic state of energy can be transferred from one closed
    system to other… We have to admit that the great majority of market
    participants do their work in a very chaotic, entropic mood state. Stress,
    anguish, fear, disequilibrium, greed, panic, competition, predator and hunting
    instincts lead participants to generate a highly chaotic waves of energy which
    are reflected both in their health and their actions. In some way every trader
    fabricates a high entropic amount of energy and projects it to the market. It
    is said that passionate fear and greed are those who lead the supply and demand
    in the markets, but these states are only a reflections of a pure entropic
    states of masses and single investors. This chaos can be easy smelled in
    marketplaces or simply observing oneself while trading…

    So
    the market is a great accumulator of entropic energy which is increasing
    constantly; this may be seen not only in the evolution of the average volumes,
    volatility and uncertainty of prices, but also from the fact that market has
    constantly increased its ability to spread an immense amount of disorder to the
    around enviroment! Now as never before, market’s entropy has been so high,
    cause of the acceleration of trading activity by the increasingly fast computers
    and human greed! And as never before global economy has never been so scrambled
    from markets!

    »

    [Reply]

    G. Eiríksson Reply:

    ▬» Before time began, the frost giant (Ymer) prevailed. No elements existed for there were ‘no waves,’ no motion, hence no organized form nor any temporal events, until the creative divine forces emanated from Space (Bur — a principle, not a locality) and organized latent protosubstance into the celestial bodies (tables at which the gods feast on the mead of life-experience). Among these tables is Middle Court (Midgard), our own beautiful planet. The life-giving sun sheds its radiant energies to activate into life all the kingdoms of nature which compose it. »

    [Reply]

    G. Eiríksson Reply:

    »
    Bitcoin is like…

    Bitcoin is like gold: it cannot be produced at will, there’s a limited amount of it and this amount is scattered in spacetime continuum (mostly time). To get some bitcoins someone should give them to you, or you should mine them. Like gold, Bitcoin is shiny: it attracts people with its beautiful engineering, built-in contract programming language, wise incentives, and libertarian promise of freedom from coercion.

    Bitcoin is like Git: in Git (a distributed version control system) all your changes are organized in a chain protected by cryptographic hashes. …

    Bitcoin is like magic internet money: it simply is. »

    organized latent protosubstance into the celestial bodies

    The celestial bodies are Crowley’s stars or Nintendo’s Mario stars, or coins, which he collects. The atman or the nous is equivalent, its changes are organized like a chain protected by cryptographic (unique) hashes.

    [Reply]

    G. Eiríksson Reply:

    like a chain

    Stars in the Great Chain of Being.

    Omnicapitalism with each star being a unique spacetime experience or hash.

    G. Eiríksson Reply:

    ▬» The trinity of immanent powers organize Ymer into the forms wherein they dwell, shaping the chaos or frost giant into living globes on many planes of being. »

    G. Eiríksson Reply:

    (a distributed version control system) all your changes are organized in a chain protected by cryptographic hashes.

    ▬» The “eyebrows” [of Ymir] that gird the earth and protect it suggest the Van Allen belts that shield the planet from inimical radiation. »

    G. Eiríksson Reply:

    The brain of Ymer – material thinking – is surely all too evident in the thought atmosphere wherein man participates.

    Spacetime. Schizo-overload.

    G. Eiríksson Reply:

    ▬» Kant deals with Space and Time in a very sort of complicated way especially, time slips around and does a whole bunch of different things so this is a nutshell version of it but I think it’s sort of historically relevant to the way things have developed which really focuses on what Kant called the Transcendental Aesthetic, his basic argument about the two forms of Space and Time. He defines space in terms of geometry, that’s to say he thinks geometry formalises the necessary structure of space and shows us in doing that space is actually a subjective [cryptographic] structure that is imposed on the world. Similarly, arithmetic, again dominated by succession, is the same in relation to time as geometry is to space and the difference between geometry and arithmetic is the formal mathematical definition of the difference between space and time. »

    ▬» However, it is first necessary to understand well the meaning of this historical conclusion of magical idealism. It is that if we conceive history as existing in itself, as therefore imposing the bad misfortune of a group of given elements from which, in one way or another, the current moment would come to be conditioned, a demonstration of the historical necessity of magical idealism in truth could have value only as a true rebuttal of magical idealism itself, since the fundamental principle of this doctrine is absolute, unconditioned self-determination. What cannot therefore happen if something stands against the I, that is simply given to it, something that is there without the participation of its will. Things proceed however quite differently when one holds firm to the principle of the ideality of time and, with it, of history. If time is not a thing in itself, but rather—as Kant taught—a category, if it is simply a mode with which the I orders the matter of representation which therefore, in itself, is neither temporal not intemporal, it does not exist in a before nor in an after—then the spectre of an inevitable determination from part of the past vanishes into nothing: since in such a case it instead remains true that, insofar much as past exists only inside the act [the event or future-of-proof in the Blockchain]—which in itself, under this regard, is to be understood as metatemporal—with which I make my various affirmations appear temporally … the past does not condition or determine the present, but the present conditions or determines the past. »

    G. Eiríksson Reply:

    I’m over my head now. Correlating the world’s contents, one schizosis a time

    Wagner Reply:

    You don’t understand the ethics of comments threads such as these. One doesn’t post 500 times.

    G. Eiríksson Reply:

    No, it is you who do not understand. Thus you complain as a substitute for understanding.

    G. Eiríksson Reply:

    “But I don’t want to go among mad people,” Alice remarked.
    “Oh, you can’t help that,” said the Cat: “we’re all mad here. I’m mad. You’re mad.”
    “How do you know I’m mad?” said Alice.
    “You must be,” said the Cat, “or you wouldn’t have come here.”
    ― Lewis Carroll, Alice in Wonderland

    Posted on June 3rd, 2017 at 1:32 pm Reply | Quote
  • Mark Says:

    Nick,

    Could you put Jacobite in one of your main page lists?

    Cheers,

    Mark

    [Reply]

    admin Reply:

    Good idea.

    [Reply]

    Posted on June 4th, 2017 at 3:07 am Reply | Quote
  • STEEL-cam v Nick Land’s Tech-Comm Accelerationism. – IMPERIAL ENERGY Says:

    […] are accelerationists; just not the kind of accelerationism that Master Land might find […]

    Posted on June 9th, 2017 at 2:54 pm Reply | Quote

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