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Monday, April 2, 2018

Propaganda of Interest (Episode II)

Crikey!  I've been out in these wilds for a while now, and the further I explore into the dark depths of its depraved denizens, the more consistent the overall patterns of full-spectrum interactionist ecology which develops as if a symphony which writes its own score.  Shh, be careful, just right there is a Organized Clandestine Activity Grey Site (insert chain coffee trough)  Within such one can gain reliable access to information feeds which are allowed into one's own Covertly Tailored Internet Topology, and certainly it is possible to encounter some very dangerous specimens of fallax pulchritudo meretricius qui de reus.  It's just that one does not always have the luxury of taking specimens into one's own study and examining them under the aegis of a full laboratory apparatus.  Nevertheless, one must surrender to the adventure of encountering the novel, even in scenarios where all such discoveries branch into an inevitability which seemingly contradicts the very purpose of such investigations.  After all, judging from the virulent evolutionary mutations of this species of grey propaganda, it becomes more and more apparent what the main mechanism of attack it is which this species uses to render its victims vulnerable to the parasitic infection payload which it offers as a "sting in the tail" (actual information which is intended to reach host, forms of effect which can dovetail the semiotics of propaganda and also the syntax of its delivery process) to go with the "tempting fruit" (information suited to different audience tastes all layered together, entertaining art forms designed to integrate methods of art and propaganda together for a powerful synergistic effect).

I could go on and on about the specifics, but the more I investigate this entity and its evolving forms the more I am aware that it is truly in a symbiotic relationship with certain other life forms operating for their survival in this ecosystem. Clearly there is a lot at stake, and a balance is being struck in the various cycles of life.  There are the basic facts of biological necessity, perhaps well-summarized by Maslow's "hierarchy of needs", and it is with a haunting relevance to the full spectrum of culturally embodied life which manifests on the level of human semiotic ecologies.  After all, what is an "interaction" between organic or inorganic entities if it isn't, in each and every case, some sort of dynamic relation akin to the phenomenal world of biophysical world of interactions and the metaphysical, "noumenal world" of essences and their modes and manners of expression and relation of expressions, which includes all empirically or logically describable events in terms of some foundational set of interactants.  Fifths gotta eat too, fifths gotta get their territory and plunder piles, fifths gotta secure territory and sexual partnerships and, at the further reaches of that ladder of Maslow's, fifths gotta develop a sense of ego-syntonic self and other relations, gotta "self-actualize".  Yet, all the same, fifths gotta fifth.

What fifths do, essentially, is attempt to fulfill their own needs under a sort of conditioning system in their environment that suggest to them what the ramifications are if they behave one way or another in relation to the more dominant forces in their clade, in which they are "handled like assets", the more unwitting the better on one dimension of analysis, but on another it is essential that they are witting, although that may be a wittingness itself enframed within varying degrees and kinds of deception.  The whole basis of their existence is duplicity, and the whole function of that duplicity is to achieve a distinct diffraction angle, so to speak, between how they appear and what they actually are and do.  This cannot be done in a vacuum, just as no other form of existence can manifest without a supporting context of conditions which "enframe" it. More particularly, they are simply the manifestation of the activity of a secret society, literally, which operates hierarchically and contains within it various cults and sub-cults (cells), and also possesses a function which involves acting as social Bloch mirrors for said groups, being generalized patsy/stooge/clown entities.  These can and do exist at all strata of society which is "handled" outside some critical zone of "greyness" in terms of some critical form of information about the whole situation and the part in which the handled entity plays.  The overall relation between those on one side of some critical zone toward those on the other is that of parasite to host, respectively.  Minimally, it is with regard to information transactions and actions taken upon those payloads as they are redistributed, often with many layers of compartmentalization and plausible deniability, to agents and other entities capable of leading to desired effects or potentials for effect upon those on the information-deprived side of the equation.  Of course, several primary aspects of this system exist which include the fractal distribution of this information asymmetry and its catalytic potential to exert dominant influence in favor of the side possessing it over the side targeted by it, and that this runs up a systematic chain of command where the maximum potential for such domination through information asymmetry ultimately resides toward its apex.  Another primary aspect is the opacity of this very system of influence: The poignant power of such asymmetries lies first and foremost in their being unknown to those who are to be subject to their influence.  It is similar to the advantage derived from the element of surprise, which is a subset of this phenomenon here.

Indeed it is a lot like roleplaying as such rather than the operations which are actually "represented" by their pathetic attempts at being international superspies protecting local assets.  Hardy fucking har to that. The methods used are actually subversive of the rights of persons who are arbitrarily targeted as "enemies of the state" or potentially as such, and under such cover psywar activities are conducted, such as compartmentalized, pervasive, and distributed harassment methods, technologies and systems.  The full spectrum of such techniques are employed, and it is tantamount to engaging in covert civil warfare activity on domestic soil.  Or at least that's a sufficient model to accept for the purposes of basic analyses of the entities in question, human beings and their socio-cultural constructs in and about the artifacts of a city state, however defined in a broader domain with other, similarly constructed entities on that and neighboring scales of activity.  When examining propaganda, for instance, one must understand the full spectrum of its capabilities of influence, one must have a full situational awareness of its interactions with different elements of its environment.  What brings it to life?  What keeps it alive?  What helps it to flourish.  What causes it to die and decay when it can no longer adapt and cope with its context of activity, its human socio-cultural environment and all its faculties?

It's clear that qui de reus does not shy away from some rather compelling issues which would substantiate the driest of prose in the real world, and which could easily pass for the backbone of the TV series' plot.  At the same time, its mode of presentation demonstrates an attention to the detail of cinematic and stage art, combined with a sense of what rhetorical tones to integrate into the overall result so as to lead to several stacked and related domains of intended effect.  Leaving aside the production factors, and just focusing on the substantive content of the narrative of this entity, there is no question about its glaring relevance and all-too-frequent visitations into the very issues which, upon closer inspection, will alone make the analysis of the propaganda coherent.  There is the matter of authority and how it operates on various levels of local, state, and national scales.  The ecology of overtly displayed tradition and purpose for institutions of authority, and then a realpolitikal exposition of what sorts of corruption can be found in such likely places.  The varying relations between factions in such scenarios as arise when they play out their roles, and the likely complications which may arise in one form or another when such play out in the events which, however staged, yet also do comprise a large section of what people do "in real life".  Just look at the complementary role that is played within the same propaganda ecology by such internationally syndicated T.V. shows as "Big Brother".  In fact, if one examines the methodologies employed in that scenario, and expands them to fill out at least a fractally significant array of public social topologies of human interaction, you will have a system of operations which involves the same dynamics.  Those are in many aspects determined to be easily routed into, dovetailed in with coercive functions.

For example, the use of a public space to conduct actions one would have or might have conducted regardless of these considerations operates as a "mirror" to those elements in the public space who are not doing otherwise than exactly what they appear to be doing.  Yet, such actions can be used as stepping stones, covers, fronts, excuses, means to ends which are not at all what are the normal "payload" contained within actions apparently normal in public.  Let's say that the entire spectrum of such possibilities  have innocuous forms which do not attract significant attention to themselves, and this is one end of a spectrum of such possibilities.  On the other end of the spectrum they are absolutely nothing but covers for malicious or at least harmful acts, behind which is the intent to do harm.  More specific of an example are harassment techniques.  Anyone knows what it is like to be annoyed, and annoyance can come from many sources, and exist for many reasons.  Sometimes it comes in the form of something being distracting, whether suddenly, sharply and infrequently or gradually, intermittently, and perhaps with some frequency.  People know this, though they don't often intentionally engage in such activity for the sake of being annoying, at least not without also being culpable for malice or some other attempt at causing influence which may or may not be desired by those they affect.  If someone manages to find a way to do something which is "normal in public" so that it amounts to or is tantamount to active harassment of someone, then that is a crime, regardless of its pretended purposes involving some sort of "justice", "safety" or "security".  Especially in that it is done covertly and is equivalent to the same crime when it is conducted overtly, but is now aggravated by the fraudulence of deception, increased systemic deployment, increased deliberation, and possibly increased organized hierarchies of involved parties, making it a conspiratorial crime as well.  I'll not belabor the specifics, because they are as commonplace as the things that go on in the back seats of cars among siblings while the parents are in the front seat.

But those are the general structures, along with a sliver of specifics, of the "Fifth System" which has evolved in "the real world" and which also has an extensive lexicon of correlations with the plot elements of qui de reus.  In terms of the propatainment here, one should also examine the one-to-one correlations among the concrete content displayed in its scenes.  There's the metropolitan police, its various departments and their processes, and the sorts of corrupt organizations that can form and foment in such an environment.  Good cops try and do their job with honor and excellence, and bad cops operate rackets which attempt to cooperate constructively in different ways with organized criminal and freelance criminal elements, using them as assets where convenient, as prey for outright plunder, or find in them some assistance which helps them when trying to overcome the meddling of do-gooders.  These relations are variously competitive, parasitic, or mutualistic, with every shade and permutation of these relations and their attributes in different mixtures and transformations in between.  The same sort of varying forms of duplicity, conflict, and opportunistic harmonics are found on the scale of federal agencies, corporate entities, and military/security groups both public and private, official and secret.  The premise included in all this, that of doing good by helping people, is not just a handy trope, but also a typical point of interest in contracts people form between one another in any event, which would cement relationships that depend upon a meeting of the minds, reaching an understanding, and forming some sort of agreement or operating set of protocols and procedures which manifest as, in their consequences, some form or other of the aforestated conditions of ecological relations of human and human-constructed entities.

The currency of choice in the plot arrangements are the flows and transformations of an ecology of information, ranging from what happens in natural and common or colloquial forms all the way to the most complicated game-theoretic wars conducted between competing artificial superhuman intelligences on mass scales.  The historical precursors leading to the development of such information topologies and the agents which operate within its matrix of nodes is exactly the domain of interest which translates across the fourth wall of this propatainment.  It is as if a documentary (or a "reality" TV show) were being disguised as a well-made piece of amusement.  This is consistent with the real world history of such developments, and it is not presented in a way which is overtly deceptive concerning how such things really are, although the truth which is implied is not easily integrated into the waking, decision-making ego of the average citizen-consumer agent, who may or may not be capable or interested in such matters.  Yet it will affect them regardless, so the objective merit of the many historical, philosophical, and other more simply anthropological and social subjects and other references are a worthy subject matter of art even if it had no propagandistic agenda.  Not that art would not otherwise seek to influence through its expression, but simply that such influences, however valid they may be in their own right, dovetail into the many modes of utility for propaganda that art also serves in the right, or wrong hands.  On that note, and as an exemplification of the point made just now, there is a common and perhaps incorrect understanding of how Plato views the necessary use of art in order to ensure the proper structure of a just society, and this understanding is played out in full within the entire structure of this series' plot and dialogue, while the series itself  is an element in the overall relation of its own plot's subject matter to the real-world dystopia in which it is functionally embedded.

The disturbing displacements and dysmorphisms that can and do arise in humanity's development of various socio-political schemes are authentically rendered, albeit with a healthy dose of dramatic modification for artistic purposes.  The critically complicated relationship of humanity with its own nature, with its struggles in life peculiar to it, and with the astounding novelty of conditions which arise with the development of science, technology and methodology, are fairly well-presented as the strategic backdrop in which this series' plot is developed and in which it adapts.  The question of world-views which develop as organic features of an agent's personality in his world, and how that bears on the way he obtains, analyzes, interprets, evaluates, and acts upon information is displayed with much sophistication and in ways that foster the inclusion of character creation and development, and stylistic renderings of the scene and act, which sometimes are aesthetically compelling in their own right. Not above a certainly homely simplicity in the creation of its scenes, cut-scenes, and other devices (including the "trope ex machina", but excluding the high-tech overlays, which are not homely but technosexy), this indicates a willingness to engage in form/content manipulations that yield transactions not only across the fourth wall in their effect, but which in themselves exercise the prerogative of art which pulls at, shifts, and sometimes grossly or surgically alters the very structure of the artwork's relation to the "fourth wall" (everything surrounding attention focused upon the artistic rendering of reality into its framed form as art itself).  Sometimes this is done to make characters go along their acts and developmental arcs in a way that serves the overall work, and sometimes it simply introduces the mechanics of dissonance versus harmony and their tensions, shifting scales and keys of mood, tone, and rhythm.

The way these aspects of content and form develop and change over the course of an entire season, and then from one season to the next, reveal a lot about the mechanics of such dramatic art in and of itself, but also of the overall intent of the art in the way of developing certain information topologies between the audience and real-world entities, to naturally include (as I earlier indicated) the specific work of art itself as such and especially as propaganda.  There are implications which are suggested, sometimes subtly as a subtext, and other times as an overt argument of action in the scene, which indicate offerings toward the making and reshaping of the world-views of the characters in the series in parallel (and as proxies for) such changes in the world-views of the audience.  Sometimes we are reminded that there are virtues and values which matter more than cold-equations, and other times there are indications that hard, fatefully deterministic forces operate which render sentiments and ideals a deflated, almost defeated artifact of the innocence, gullibility, naivete, or fateful flaw or quality of a character.  Much of it is overwrought, reaching a sort of distilled complexity bordering on a story about the interactions between godlike heroes and villains in some mythic cultural portrait densely populated on an ideal plane of elements which can barely be rendered coherently in the plot.

At times the scenes and characters reach such a sublime level of artistic rendition of one kind or another that they seem like fine art, without propagandistic intent.  It is as if sometimes the writers and actors "riff" so as to create genuinely crafted vignettes of dramatic beauty, sometimes demonstrably woven throughout an episode, and often shifting between episodes as if they were themselves being woven into a larger weave of aesthetic consideration.  There is often a pragmatic aspect to these modifications of style, which indicate the usual interests in providing changes of pace, enabling a catharsis needed for the audience (and for the plot), or for adjusting the parameters of what will contain the attention upon what is desired in the scene or episode, and other ways of reaching a homeostasis between suspended disbelief and reflective absorption of the presented material. The refinements in the renditions of perspectives which are symbolic of the mentality of the characters themselves, the use of light, changes of their prosody or projection, variations in the color of their personalities and ways of experiencing one another, all proceed with sturdy craftsmanship and expressive novelty which are critical to the development of such works.  Even this dovetails across the bridge of form and content, as the efforts of characters to endure, cope with, and adapt to their interactions with the plot and one another will be dotted and splashed with philosophical reflections about how the plot is evolving which parallel the concerns of those who are involved in the creation of the art, and also which parallel the world at large and the audience's opportunities to reflect on those corresponding real-world issues.

So in this sort of constructed environment of information about information, any such structural and functional features of the artwork will inescapably influence aspects of how some features of the work interact with the audience.  It may reinforce by adding to or excluding from the frame elements which are more or less rightly worthy of conscious reflection.  It may elaborate some positions and simplify others such that, though one is not overelaborated nor the other oversimplified, there can be a gestalt formed by those two distinct elements being economized into the overall narrative in certain ways which can render it "as if" those exaggerations actually took place (as can be seen on an empirical level with certain optical and aural illusions).  When all these nuances of influence are integrated into a singular impression, one can sometimes derive epiphanies of what the overall intent of the episode, the season, and overall series are, or at least what the overall impact is going to be with this or that demographic of the audience.

These influences are sometimes subtle and concerning deep matters, or sometimes they pander to issues of the day, and sometimes they are takes on motifs relevant to the plot and also to the larger world.  One deep matter is what are the ramifications of developing artificial intelligence, massive surveillance networks, and human asset farming (especially in the realm of espionage), the ethics of such things in themselves, and the further complications which arise from their various interactions with one another and certain fundamental questions about the meaning of life, death, the self, the world, "and everything".  The question of authority, rights, means versus ends, emergent life forms (AI, cyborgs, and organoids), heuristics of analysis and protocols of action, differing principles guiding life and death decisions. Significant questions of faith, trust, belief, cognition and the ethics of evaluating human character and conduct are explored in compelling and interesting ways.  Tropes from appropriate genres of dramatic art are recycled, redone, paid homage.  Interracial and class relations, forms of sexuality and expression, different forms of familial and local social life and perennial and yet temporally shifting issues are given their share of the spotlight. Characterizations of how people seem on the surface versus what may lie underneath are explored along the entire continuum from commonplace and unremarkable to poignant and surprising.  Important considerations of how certain technologies and techniques of espionage can be rendered weapons against the people whom they are supposed to protect, and how fundamentally irremediable such problems might be (especially when compounded with the problems of human nature), are a central thread of the narrative.

With such a complex and intricate scheme of contentual and formal features, there is the sense that it is overly involved, or "busy", overloaded in some way that lends itself to a certain cognitive myopia which one might find quite uncongenial to the serious gravity of the issues which are embedded in the plot and its narration.  That seems to be a stage trick or slight of hand which is in action here, except that it also seems to be the necessary amount of such myopia to accomplish two things simultaneously; to make the art aesthetically and morally poignant yet also interesting and engrossing is one, the other is to enable the form of the propaganda to serve as a means to lend influence on the way targeted audiences perceive and evaluate their world just beyond the 4th wall.  This is a fundamental sort of "coincidence" and rational people will not be able to systematically both ignore and recognize this relation of influence.  Only if they can systematically recognize such a relation of influence could they even begin to recognize any ramifications and implications resulting from such a fact, let alone those which arise from its very realization as such.  So the power of this form of propaganda, formally, is already instantly capable of sorting a target audience into several fundamentally different groups, at least two of which are of immediate fact and significance: those who perceive the two major aspects of this propaganda, and therefore are even only then capable of being able to recognize that it is propaganda (because of this art serving its purposes by being aligned with it isotropically along the axis of influence on people satisfying at least some of the goals of a regime of active forces of influence in society and culture, much of which could be considered "propagandistic" in its symbiotic relationship to actually existing organizations of persons and entities (AI included) which actually exist in the world our side of the "4th wall" and which constitute the transmission of a vision to the public as if a revelation from a hierophant to an initiate.

The primary relationship is one of authority, because even if influence never exceeds the giving of timely and possibly very good advice, there is an important aspect of how factors weigh in which are the trust of one agent of another, especially in how that affects critical decision-making both ad hoc and by contractual agreement.  So that is universally acknowledged to have an effective influence on a person that is as profound as the culture combined, often exceeding it so that the culture is somewhat transformed in the relation where it accommodates its acolytes.  Social hierarchies are derived from the principle forms of influence found in the parenting of children, especially but not necessarily one's own children.  For example, loving teachers who play a role of instruction for children for the sake of their betterment in any way are certainly "parenting" a child in all the essential ways that make it a significant relationship other than the merely material in nature.  But what is most pertinent in the transformation of a child into an adult for a human being is for that child to be treated as more than inhuman chattel.  Certainly more than that.  But in order to reach their own vistas on Maslow's fractally expansive ladder of needs, there are phenomenological consequences that are universally admitted to matter where cultural influence can acquire any form of systematic influence over the adults in the relationship, as well as that of their children, so that a systematic transformation of "who people are" and "what people do" becomes an asset for the consideration of certain large scale organized interests in the real world, who without a doubt bear influence on the creation of what becomes the manifest culture, includ       ing what it finds entertaining or in fashion, what is the sentiment of the day, month, year etc, what constitutes the "mature and proper" amount of attention to what subjects and what should be dismissed, in other words there is the making here of an influence racket.

That's because projects which have been in existence which seek to justify and authorize covert relationships with what are purportedly domestic, civilian cultural and other infrastructures through infiltration techniques, backroom deals, clandestine operations activities conducted upon parties of interest (all interested parties seem in some minimal way to seek intelligence on those around them, usually through the process of observation and systematic evaluation on multiple levels of experience, and all these are the most important subjects which can obtain in any set of propaganda elements which will or might coincide with what those who are its primary subject matter themselves want to happen with respect to their sought goals in real life, as partially depicted in what will be "strategically leaked" to the audience in the exposure through this propaganda.

Correlative to these matters is that whenever the subject matter of such a form of propaganda coincide with what are the actual relations which obtain between these parties, and this so that those actual relations are changed in some way, through influence, so as to better accord with what is wanted by those investing in such influence, then this is certainly a hallmark of propaganda.  And so where all the subject matter of an entity like qui de reus is concerned, one must never lose sight of the fact which most never obtain the sight to see.  Which is the fact that it is by its own confession propaganda due to the fact that this form of influence operates on such a scale, concerns such a specially relevant subject, treats of these very facts and others such as that influence rackets exist and can arbitrarily influence even the very fabric of the social order wherever it intersects with its digital/electrical contact with this entity, so much so that it represents a powerful initiative to have against anyone who would succumb to it, as it has a full-spectrum dominance capability.  That is not an insignificant sort of influence.  So any propaganda that treats of such a subject was always fated to be propaganda to its service or disservice, per the subject matter itself in relation to actual investors or (systematic?) beneficiaries who may not necessarily merit the honor or privilege which they seem to possess, but who will certainly influence both the real world in which that propaganda is embedded, and so of course that propaganda itself will fall under their influence, and can be reasonably predicted to be in their service.  Qui de reus is that sort of propaganda, and therefore it is critical to recognize it as such.

Those who do succumb to such generalized and massive, well-organized forms of influence are fated to do so either with some varying degree of sycophancy or else with some varying degree of contempt.  But either way, they fall under its influence in relation to how much those other than himself fall under its influence, at least to some determinable minimum of forms which more honestly resemble what a social group is normatively expected to demonstrate in terms of comity.  Such is at least the supposed norm, and people supposedly act within its common sense perimeters, and also learn to understand the tenets of justice sufficiently bound up with the tradition of common law.  And this same metric informs the manifestation of that entire culture, and therefore any such influence as can be had by any elements of influence whatsoever will fall under the influence of whatever predominantly influences the culture.  It seems that in the human species there is a massive proportion in favor of systems of influence over individual decision-making through the social institutionalizations of culture, so that proportionality is already stratified in favor of "the other" rather than of "the individual himself", and to a very severe degree.  This underlying biosocial fact is admitted into the primary set of elements of most existing specimens of dramatic storytelling, and it is itself, unsurprisingly the actual substructure of the real social order. So, in fact, enforcement elements in these entities are possessed of some of the important elements of virtue sufficient to at least be beholden to and possibly transmit attention to some minimum of civility of social conduct within classes. And to such an extent as these structures are influenced by propaganda, so do they attempt, by default at least, to transmit some of that influence through their assertion of norms upon individuals and groups.

But that is the steady state of cultural semiotics which is essential to all human role engagement and also to a large part of his basic individualization and socialization potentials, certainly of the average member of the biosocial organism.  That process has a certain inertia invested into its longer-range, inter-generational transmission systems of  culture, such as custom and tradition.  And this inertia flows along lines of biological, familial and communal triggering of epigenetic instantiations of hard-wired traits, so as to align them, through attendant social programming schema, into becoming the "fruit" of this process (resultant behavior), easily dovetailing with, and itself the substratum of, more rigid forms of such programming in the form of organized classical conditioning schemes.  Such schemes as are intended to restrict, sometimes to the point of hobbling, those same processes which they intend to program and exploit through such coercive governance. The cybernetic macroscale referent to something akin to "brainwashing" lies within this domain of procedures.

And examining the full range of the qui de reus propaganda payload, as it was delivered over an arc of 5 seasons in 5 years, it is apparent to me what the intended effect was to be.   And this effect has seemed largely to have become a concrete reality, one which I in my belated discovery of these specific facts of their propaganda found without any examination of propaganda over the last two decades (to include Person of Interest). These truths and facts which were leaked by this propaganda, which I have in parallel discovered, by means of my own independent methods of investigation, which is a sort of philosophical heuristics, which I of course do not intend to articulate any further than is sufficient for my own understanding, so that I could fulfill my vocation, to see and understand my world for the sake of truly knowing reality, which is what philosophers do. All the more in worlds such as this one, obscene with duplicity and coercive rackets along the full spectrum of human action, in accordance with schemes of organized crime using national security and public safety as cover for their crimes, using the protection of "state secrets" as their excuse Through this propaganda, those involved have literally confessed the nature of their involvement, which is as much a monstrosity as any of the malignancies of their tyrannical, panopticon-fueled artificial superhuman intelligences might have produced.  The same results of systematic and pervasive corruption was the natural result, and the outcome was naturally going to be this, one of many inevitabilities, once a critical line was crossed.

The inextricable consequence of the aforesaid is that this world no longer has the authority, metaphysically, to exist.  It no longer has any time left for its existence to demonstrate anything of value for something as important at stake as what lies at the heart of the essence of existence as such.  It is an aberrant, abhorrent entity.  From its central core all the way out to its most tertiary edges.  In another way of saying the same thing, it would have been better had this sort of world never existed, such is the degree of truth of that fact that "it should not be". This is confessed through the only truly coherent analysis of its own propaganda (and not just this specimen to be sure), to include an analysis of the divergence between its intended effects through its total semiotic payload and the actual world in which its idea was conceived by the likes of Christopher Nolan et al.  It is significant evidence in any meta-analysis of the world condition and its inevitable futurities.  There is no long any morally significant decisions to be made by such a world as this one has become.  It is inherently doomed, therefore anyone with even a shred of Reality in their own Essence would have condemned it by now, rather than to have defended it or even merely developed a "neutral" and "passive" relation to it.  Its determination to be what it has become is a significantly determining factor in judging its essential and deserved fate, a simple byproduct of its inherent character, and the opportunity of that character to express over a time-space career such as is demonstrated to have transpired in "this world".




Thursday, March 29, 2018

Propaganda of Interest (Episode I)


While I was roaming through the evil foliage of this place, I happened upon a particularly beautiful plant.  It was lush with leaves and shoots, which formed and grew at a rate more akin to the articulation of an animal's limbs in real time as it went about its vacuum behaviors.  Clearly alive and perhaps even intelligent, I was struck with awe at its superficially attractive features.  It's almost as if it was intentionally derived from some well-attested heritage of plant life, so as to derive the maximum amount of meretricious beauty from all of them, whilst maintaining the fullest array of predatory features more appropriate to some sort of stalking reptile than to a plant.  I feared to observe it for too long, just on the suspicion that it might be a ruse to allow some fifth cannibal to sneak up on my position, but then I realized that they were circling at a distance sufficient to allow them observe my responses to this entity which is clearly as special for them as it is unusual for me. So I felt it would be a mistake to give it only a superficial examination, though from such I could gather enough to determine that it was the most perfect specimen of its kind that I had ever seen.  I decided I knew enough to classify it as a member of the order of falsity. It had a beautiful appearance, and seemed to be fragrant and alluring as if it were essential to its essential mode of survival.  fallax pulchritudo meretricius.  Also known as the sleek and attractive "grey propaganda" I like that name because it reflects how there is an entity of deceptive beauty, operating with a sort of shameless opulence wherever conveniently possible.  But it is this subspecies which is here of interest.  It has the name qui de reus.  That means, basically, the culprit, the accused, the answerable.  qui de re would be the more "sanitized" description, the euphemism used by those who are involved in such surveillance state activities.  It is a good translation of "Person of Interest", the once-popular TV series that raged on for five full seasons, glorifying the vicissitudes of the surveillance state panopticon gulag in which people are currently culpable residents of different sorts.


I had already become quite adept at hunting such entities in the wild for a while now, looking more for a now increasingly rare type of strain which was more of a hybrid of this general type and that form of art of substance which seeks to portray truth in its purer form. But these days I've had to focus on the more virulent strains that are multiplying with alarming zest, and evolving at a robust rate. This is a partial result of being no longer able to conduct philosophy in the conventional sense of the term. I had to become an ad hoc cultural anthropologist, on the run from the cannibals I'm studying. It's hard to take notes or preserve them whilst running through the jungle being harassed by fifth forces.  It can be quite hard to even concentrate until one realizes that there is really nothing else to do.  One now lives on an alien world, where the meaning of conducting such studies is a matter of survival and preference in facing the inevitable.  As an artist of my craft, I certainly would have preferred better circumstances in which to operate, as it would have enabled me to not only produce a greater work in form, but perhaps even in content and application, for my own lights whether or not those of others.  But this world is not that one.  In this world, culture is really just a drapery covering over an extensive network of oppressive, evil people, who hold positions of power within a hegemony which is pretended to operate in the "best interests" of the people, who are supposedly considered as interchangeably meritorious citizens who, at some basic minimum, deserve equal protection from such perfidy.  How convenient for those who conduct such perfidy under the guise of protecting people from it.  It doesn't take a Christopher Nolan to conceive such an idea, attention to well-attested facts would write the story through someone or other eventually, but it certainly is his speciality in treating it so that it becomes the plot of a series of excellently crafted propaganda pieces for the fifth column hegemons!

Looking at the specimen with a focus on its phylogentic attributes, it possesses a remarkably sleek yet also functionally elaborate array of capabilities.  Clearly a more advanced predator than its less subtle close cousin, "24", it seems to have moved on to the more complicated and dangerous environment of the surveillance state as its primary territory.  In this environment, deception is not as simple as being politically correct, using classical props and character arrangements more at home in the last three decades before the Snowden era commenced.  This Brave New World in which these sorts of entities must compete requires more finely attuned adaptations than are possible from the likes "X-Files" FBI agents tracking down ghost stories, or of "Jack" running errands for El Presidenta,  This newly discovered subspecies of greyprop has been able to survive in conditions far too subtle for lesser breeds to survive.  Having the capability of presenting reality in a directly analogous way with how it actually is, yet craftily modeling it within the frame of its own survival mechanism, it is able to access more scrupulous and wary prey than the low grade sort that go in for its more brutish and torture-willing and "shoot to kill" cousins, or those that pretend to investigate the further reaches of the barely believable but possibly true.  This new form of life seems to come across with all the powerful charm of a noir-chic clad honeypot femme-fatale/raven superspy .  It loses non of its fatal venom, but has a less blatant delivery mechanism.

How it seems to work is that it uses a very polished action-cinema delivery system, with well-portrayed special effects that are up with the times, technologically.  This helps capture and maintain the attention of the gadget-oriented life forms who are likely to come across it in its natural, modern cell-phone/computer/internet/surveillance app/fifth column cultural ecosystem.  It ensures that the snazzier and snarkier generation won't be bored, because it has all the necessary witty dialogue and back-and-forth sound-byte-sized humor and exposition that one could want to fill in the blanks between rather graphic action scenes edging toward the more realistic and less flashy.  There is a sort of sensibility about using "ex machina" techniques to move the plot along, sometimes using blatantly "Mission Impossible" levels of charlatanry, but mostly keeping it in the background as to specifics, loosely referring to actually existing technologies in their "black operations" aspects.  While this seems to hinge upon a tacit assumption, that the infrastructure of technology which permeates society is rife with back doors, dual-use capabilities, unconventional utilities, and other hackable exploits, it also cools this interest with a clever salve of reference to the modern "life hack" culture, replete with all the same nuances of how each little thing is more than it seems in right hands, or how just the right amount of information in just the right place will lead to astounding results compared to the lack of such.

But what is the survival value of appearance which deceive in the form of artistic renditions if there isn't a strong core of real-world relevance?  It isn't just the well-done camera angle cuts, the well-chosen actor talent, the realistic grudges and double-crossing, or even the use of sometimes clever twists in the plot that made this entity thrive for five full seasons in today's information-saturated and subterfuge-savvy propaganda consumer ecology.  That's just the sort of surface development that would accrue to an apex predator like qui de reus, a true force with which to be reckoned.  Rather that just shows that the selection pressures which long preceded this form of prop-life are still strong, and very adaptive to the possibly very unstable conditions of information flowing through the environment with possibly very apocalyptic results.  Of course I mean "apocalyptic" in both the broad and esoteric sense, as well as in the narrow and colloquial sense.  Just look at the subject matter of its exposition:  information, its use and misuse, by both private and public entities.

Emphasizing the "Spy vs. Spy" motif, there is a sense that information permeates the world as the ultimate resource, and the only way to truly get ahead is to have control over, or at least access to information that is critical to events in which one is invested.  But not just any sort of information.  Rather, information that is gathered through the modern corporate/shadow government/oligarchic social ecosystem in which this apex predator of propaganda packaging and dissemination doth thrive. Referencing as its primary ex machina which is probably as powerful or more so in real life, known as "the machine" (pun intended?), information is gathered through the usual suspects, just like in real life.  But the centerpiece of all the listening stations, fusion centers, and of the security of the nation itself is this "black box" device which, through a special program created by one of the central characters, is able to ascertain the probabilities of events having anything to do with anything, but focusing primarily on events which are likely to involve violence.  This can be what the programmer slated into two primary categories:  violence directly relevant to national security, and the other category, the so-called "non-relevant" list, which determines the probabilities of violence which are not directly relevant to national security.   Apparently this covers the whole spectrum, starting with evidence of intent, availability of method, and access to opportunities.  

The algorithms which feed this machine's capabilities of analysis and  evaluation are, in essence, the anatomy of an artificial intelligence of a very advanced nature.  The components aren't directly discussed, nor much of anything directly indicated about "how" the entity operates, except for some sexy transition screens showing fancy reticles tracking real world entities, creating information assessment summaries along with, and sometimes showing variously fancy connections between information in a sort of abstract collage of what it must be like to exist as a neural network trying to draw connections between complex pieces of information, or create complex connections between simple pieces of information.  Crazy neat branching factors, fancier versions of the classical networking diagrams used by old school investigators of organized crime or serial killers (the ones with the pictures, labels, all thumb-tacked or taped up, with different-colored strings of yarn connecting them, that sort of thing). It's the oracle of real-world, real-time information access and analysis, and it is capable of reaching into any system capable of sustaining a connection through some sort of digital interface, wireless or otherwise.  This is the beating heart of this organism, and it is also the real-world entity that it seeks to emulate in order to draw in its prey, hypnotizing them with its powerful computing capabilities combined with its panopticonic access to everyone's and everything's information.

Uh-oh, I think the locals are approaching more closely for some reason.  They seem to have strange objects in their possession, which perhaps... wait yes, they are part of the fruit of this class of life form.  They seem to enable a sort of steady state of communication back and forth with it... perhaps these cannibals have been parasitically infected with some of its venomous concoctions of grey-prop influence, creating a synergistic confluence between them and the real world entity... critical to their mutual survival...  I have to go.  They're starting to look at their devices, portray personifications of being some sort of intelligence asset or concerned citizen archetype...  perhaps a sort of critical factor is being calculated by the real-world entity that works in a special, symbolic relationship with this grey-prop version, so as to extend its influence into the semiosphere of human social dynamics...

No more time, got to go. Must preserve contempt for meretricious propaganda masking as organic extensions. Until next time, mates, when I find another specimen under perhaps less stereotyped clandestine-op type circumstances. 





Wednesday, March 28, 2018

Essential Realizations VIII

Antivalent natures do not hold a world in common, but only a battlefield which is, at best or really at worst, disguised as a world.  As I said there are hierarchies that organize the combatants on either side, and their goal is to neutralize one another's capabilities for offense and defense in all the ways which would be well-modeled in the various styles of grandmaster play in any game of strategic warfare.  They cannot share a universe, and any universe which exists will be of only one essence or the other, but not both.  But what a "universe" is has not a symmetrical meaning, but obtains the most oppositional form of chirality that is possible.  Even matter/antimatter relations do not capture the extremity of their incompatible and unlike natures.  

One essence is the True Essence of Reality.  It is the Parmenidean Absolute.  But this is not sufficient to explain antivalence, which is a real and demonstrable feature of the realm in which we exist, which is not an idyllic Pre-Socratic abstraction.  The existence of evil, referred to as "the problem of evil" in theodicy, is a real problem indeed.  Just ask anyone who has ever suffered from its consequences.  Many of those will discover that they suffered consequences from a reality which they had, for whatever reason, sought to evade in their awareness.  Any tactician will tell you, all the way up to the domains of grand strategy, that being unaware of a threat does not help one's battle plans much.  At best one will be living in an unlikely scenario of always coming up against inferior opponent and enemies, winning simply due to their incapacity to match one's own capabilities.  But this is an untenable expectation in a true war, and so one should be a fool to rely upon it.  But one will rely upon it as long as one doesn't have a true sense of what an equal opposition could do.  And if one cannot be aware of that, then when one comes up against a theoretical equal, one will be trounced at least half the time, even though both generals are strategic imbeciles.  That's not a very fitting form of generalship, either in its absolute form (lacking true strategic capability) nor in its results (losing to an imbecile). 

So the fundamental truth of the situation must include a true and total awareness of the enemy's nature and capabilities.  Any lacuna in the development of that awareness is precisely the weakness that will allow one's defeat by someone who should have, in any given instance, been unable to advance beyond some line of pure attrition.  Conceptually, this is an "inferior equality", because it is less stable and secure than a true equality of opposition, wherein a theoretical equal would be forced to strive for a "draw" in some significant proportion of the possible scenarios of engagement.  A draw between imbeciles looks a lot different than a draw between geniuses.  One notable difference is that their variations of win/lose/draw portfolios against one another will be quite distinct.  The imbeciles will often defeat one another due simply to chance, or due to a certain infeasible strategy of defense complementing some equally infeasible strategy of attack.  They'll not be able to tell themselves or anyone else why they won or lost, and will not be reliable even in something which reliably occurs due to some consistent qualities in their own capabilities.  A certain incoherence obtains between them which makes their sort of attrition different than that of equal opponents who know what the hell they're doing.  The latter can predict with accuracy what the probable outcomes will be in different cases even where precise foretelling is not possible, and can choose among relative probabilities in ways that can, depending upon further factors which may obtain in actual scenarios, lead to an overall advantage in a consistent enough series of cases so as to lead to a decision for one side rather than the other, but one based upon preparation, foresight, wisdom, and perhaps some boon of opportunity which can be seized only upon those qualities being present.  This will enable their wins and losses to be due to a consistent vigilance that decides what is otherwise unpredictable with precision.  And though their opposition may lead to an overall deadlock, it will be a test of their positive qualities of intelligence, vigilance, and character of fighting spirit rather than the persistent existence of equal and symmetrical stupidities.

Of course there is more to the matter.   These are not static types of opposition, but are idealized types working as a tool of clarifying the real continuum of beings they are meant to assist in modeling.  But of the two types, those who are real instantiations of combatants in the concrete world who gain their parentage more from the genius type than of the imbecile type are bound to be the winners, both in each case and overall, over a prolonged series of battles which determines all of the dimensions of a completely defined war.  Even losing is better with the superior general, as he is capable of taking to heart and learning from those casualties, and his loses will actually lead to wins in the long run. This is just a crash course in some basics of the art of war, sufficient to make a point.  People who go around with their heads up their fifth point of contact don't do very well in any sort of endeavor which requires full awareness of what's going on in order to reach consistent and real success.  What this says about the war between antivalent essences is not the focus here.  The focus here is on what is wrong with people who don't even acknowledge that their enemy exists.  They will become dummy-opponents at best, and against more capable enemies they will be turned into assets, often without even realizing it.

Regarding the "problem of evil", it would make no sense for such an issue to even arise if there were not some attribute, some capability which the evil and unjust pseudo-beings had which gave them some sort of advantage over those whom they would seek to conquer.  And it sure as hell isn't honesty. The capacity of the evil pseudo-beings to emulate the appearances which mollify the wariness of those they would conquer must surely be one of their principle capabilities.  It grants them the element of surprise, and allows them to infiltrate the enemy so as to gain his intelligence, as well as his very trust in the worst cases.  Even if I were speaking in a reduced discourse where there is only empirical evidence for anything, indexed by models of them constructed by my deterministic meat computer, these delineations of the methodology of successful warfare operations which rely upon deception would nevertheless reveal the outlines of all evil actions which are undertaken, on whatever scale, whether they are called wars of aggression, crimes, or any other sort of misfeasance.  All involve the violation of the boundaries of dignity and propriety which result in the harm and grief upon those that they target.  The motives vary, but the methods remain the same, and the unwanted consequences that accrue to the victims are the same.  And what is a war of aggression except a crime on a very large scale?   And what is a society, a tribe, a nation, or any other organized group of individuals except some embodiment of those individuals, acting as a Leviathan on their behalf, and always under their aggregate impulses and agencies, in one sort of hierarchy or another?  So what is the difference between a single criminal and his misdeeds and that of an entire nation of individuals whose misdeeds amount to crimes as well?  Only a difference of scale and organization beyond the individual. 

It is not a mere extrapolation into a model that refers these instances of events into the generalized attributes that inhere in "types of being".  It discovers a fact about being itself which would otherwise have been missed if not so starkly demonstrated.  For just as there is a profound difference between a Good Will and an evil intent, there is a profound difference in the originating causes of such which manifest them, of the types of persons which generate those wills and their results.  They are utterly incompatible, and cannot have been derived from the same ontology.    They are antivalent natures, having antivalent essences, so much so that they cannot be considered as possessing a singe root in a single reality.  One shall be assigned the term Reality (proper) and the other shall be assigned its antivalent contrary, which is not reality at all as far as one is concerned with the first type of being. The former is the True Being, the latter is the fake, the imposter, the pseudo-being.  One is the "good man" the "honorable citizen" and the other is his the contrary in those cases. They are not two kinds of the same thing, they are two different kinds of things entirely, and this goes all the way back to their origins.  This Realization cannot belong to the false beings, though they act just as though it were true in superficial ways.  As I said already, they do so only as a deceptive stratagem which enables to them to create a unity of their own built upon the destruction and assimilation, or the assimilation and then destruction, of their enemies.  The True Beings who succumb to such deceptions, including, especially and primarily the fundamental deception which claims a false unity of the enemy with oneself, fall.

So when I look at this world, I see all the indications of an aftermath of a war which has just taken place.  I do not see the ongoing battles of "White Hats" versus black hats.  I see only shades of black.  And whenever I see the veneer of White, I know that I am looking at either a pure deception, or I am looking at at someone who is fighting his last battle.  In there case, I know I will probably see their bodies and souls fall into corruption, various kinds of sabotage and poisoning (I speak literally as well).  Their only hope is that they have not already fallen inwardly in their very essence, coming to believe the lie that will surely lead to their deepest demise.  That lie told in the myth of the garden of Eden.  The lie that it is better to obey the tyrant than to take upon oneself the duty of being loyal to one's True Essence.  And what I see in this pseudo-world is not a world at all, not even a battlefield anymore for the vast majority of entities.  It is far more akin to the mop-up phase.  And here, the evil beings have won.  That of course raises issues on a larger scale than are encompassed merely within this little area of operations mistaken for a full-blown world only by the fallen.  I refer to one contingency which is imminent, inevitable, and irrevocable.  It is the "Scorched Earth" policy.  Because this realm is a battlefield wherein the Good Beings have fallen into mere captivity and are being simply processed as prisoners and are in most all cases no longer able to produce any action in favor of their Originating Essence, so this realm is considered to be the domain of evil, and it is under no sort of protection from total annihilation.  It is consigned to the oblivion to which all realms are that fall to the evil anti-essence.

Whatever one might say about my role in this battle one cannot say that I have fallen into evil, but I have retained my identity. My Loyalty is my Honor.  Those who have, with cowardice and wretchedness unparalleled, opposed me and sought to invert me, must cross a chasm.  That chasm is what separates the dominions of Good and evil.  But in their obedience and falseness, they have already crossed it in the direction exactly opposite my Origin.  So whatever their claims, notions, or actions from that point forward, they are nothing but assets of the evil realm.   Our destinies are forever antivalent, and perfectly divergent from one another.  They had better enjoy what they have "gained" for their duplicity and treachery.  It is all that is left to them, and granted them as the plunder of their master who will one day show them the error of their ways, the true nature of their alliance, as they are destroyed, digested, composted, and obliterated into becoming nothing more than mere extensions of their evil master, whom they have obeyed to the point that there is no longer any room for reasonable doubt as to their true allegiance, if there ever was in most cases.  What seemed like a sweet and pleasant brook for you to cross so that you could throw yourselves into the arms of the evil ones is now to become a vast river of molten metal.   I trust you understand that this is the True meaning of those allegories.  This is simply one of the many concomitant phenomena which characterize what it means to reach an Essential Realization, the realization of one's own essence.  To that side the evil cults of obedience, to the antivalent side the Loyal Knowers of Good and evil.

Monday, March 26, 2018

Essential Realizations VII

As I explained at length in various of my videos on YouTube and in many of my writings published here on this blog, there is a profound Truth to Reality.  It isn't an accident that many human beings have devoted their lives to a fascination with this fact, though this quantity is a drop in the bucket of the total volume of humanity's teeming throngs over the millennia.  As with any great fascination, there is a profound Truth contained in the object of its reference, and that Truth is as real, or more real than the person whom it captures (modeler or modeled are both "captured" in the fascination in different but isomorphic ways).  It's not the fault of some deformity in an outlying population, nor a flaw in their character , nor a sublimation of any perversity which leads to this condition of awe.  It isn't the mere byproduct of a trait, for example, relevant to "physical survival", that is to say a trait which could be reduced in concept to the interest of the rodent in detecting its prospects well ahead of meeting them, sometimes in dark confined spaces, using only its nose and whiskers.  It isn't simply "curiosity", in other words.  Reality Really IS Profound!  It is even more profound if one asserts spitballed notions of its being a dynamic chaos that seeks only as one of its many meaningless permutations a specific arrangement of one of its universes that results in someone coming to think that there is, even if "there isn't", meaning.  In that case, it is all the more profound, since then one has asserted that the spiritual semantics of Man has arisen from conditions that previously held no form of them and should never hold any form of them.  At least those with a genuine appreciation of those semantics would find it so.
  That notion, that life pines away for more life, in spite of the hellish conditions of its evolutionary history (at least in this world), is almost like stacking the deck in favor of the absurd in order to create extreme conditions for a thought experiment, but without the experiment.  As I said in the previous installments of this series, some human beings have a strange predilection for reductionism, but one that I think reveals the true pragmatic of this realm, and is a key to their own distinct nature, as being of a sort of norm where all that is held in esteem so as to make life worth living, even in this hellish domain, is disregarded as but epiphenomena which at best offer clues to some particular substructures which are of interest in studying the genetic and environmental dynamics of the evolution of psychological propensities, some of which are eminently "useful" for survival (the ultimate telos of reductionists working in biology), and some of which are not as much so but which form a tapestry of secondary and tertiary consequences which loom on the edge of the "area of the optimal".  At best those other permutations of the ordering of a psychobiological entity are "areas of the suboptimal", which will have their status as such most simply because the environment has not selected for their prominance. But if that is so, then what is suboptimal is what Thrasymachus would say of the idealism of Socrates, for "Justice" is merely whatever is in the interest of the stronger.  Socrates and Dante are foolish outliers, and Thrasymachus and Machiavelli are the true knowers of reality!

Whatever the cause of such elevated interests in sublime subtleties of Reality as Such, in metaphysics, it is owing to a proper focus on the possibilities which outstrip a narrow conception of things which has enabled that science to develop the infrastructure of all higher culture and all advances in science and technology, and in the ideal conception of humanity's stake in its own posited potential, as well as in its own responsibility and accountability for its past, present and future.  It might be said that to reduce the world to a condition in which Man's Ideals are in fact non-existent has simply underscored His propensity to transcend the given and to invent.  If "x" were not so, then Man would simply invent it.  But not all human beings possess the same proclivities for developing a properly moral and ethical framework in which to conduct their  construction of the various devices of the mind.  And once such devices become artifacts, they become increasingly accessible to those who could never have invented them at all, many of whom if not most, should never be entrusted with their possession.  Sadly, the way that virtue manifests in the world, it is never truly inherited or instilled through any education or training.  It is something that cannot be analyzed into the deterministic aetiology of mere "survival", into a mere notion of biophysical and sociocultural inertias.  It would seem that Xunzi is correct an alarming percentage of the time, and Lord Shang long before him, concerning the worth or moral notions as being nothing more than a handy propaganda tool for controlling the teeming masses with a form of NLP suited to their "tier" in the hierarchy of the capable.  Kongzi and Mengzi are demoted to fantasists incapable of facing reality.

What must be understood is that the realm of Man's Mind is apart from the "worldly" propensities of human existence and evolution in this domain here, which is clearly a construct of conditions which are asserted by a mind which wishes the human being to be in an environment of complicated servitude.  The actual freedom to live one's life according to the precepts of Truth, Justice and Liberty, is outlawed by the entity in charge of this domain.  It has set up conditions in "nature herself" which ensure the basest conditions in which to develop, and which inspire nothing of the Culture of Man.  Then it ensures, as soon as humanity develops an inkling of intelligence capable of making true sense of his world, to help him develop a culture of the most odious and abhorrent practices so as to instill in him a sense of boundaries to his development that will always ensure that he will learn that first and foremost is to obey the powerful and to fear death.  So much so that he is taught that nothing could be holier than to willingly kill his own children, to sacrifice his own best of anything, to some monstrous entity posing as an authority figure simply because it can cause even worse calamity if this is not done.  To pay taxes with due reverence, it might be said.  To throw one's children to Molech, but to do so with an outward smile and grateful heart.  One must say that Man and His Culture are rarely if ever actually found in the world except as a PR stunt to manage the  masses who cannot do more than elaborate breeding and rearing instincts on the level appropriate to the form of management their handlers in the upper tiers of power have deigned best for them at any given age of their existence as cattle.

No matter how one thinks of this world's "design", it manifests a clear indifference toward the innocence of children, sometimes as though anything but innocent.  That is, when it doesn't manifest  an outright contempt, instead.  That is especially true of the "book" religions, and I won't belabor the specifics here as their own texts betray their arrogant, evil mistreatment of them as through they were chattel of little worth.  If one has the wherewithal to comprehend this, then one doesn't need the references to be cited, which are rather numerous and telling. Those can be derived from the empirical evidence of history in any case.  Most would simply reflexively refer to some favorite little scripture in their precious little brainwashing indoctrination manual supposedly showing an exception to this rule, but that would of course be only to underscore what little lip service is ever offered to the notion that children are of any special value. Much more of such lip service, and much more overdone to the point of being propaganda, is paid by the state and its de facto PR organs in the media and culture.  That underscores a heavy contrast with their having run cover for massive abuse and destruction of children, and their innocence per se, over the many dark decades of the last century.  And just imagine how much more went on before they even bothered to offer such fanfare to their supposed dedication to the welfare of children before then.  Then again, I would expect that it had only worsened in direct proportion to the intensification of the offering of facades to the contrary, as it usually happens.

This is just a recounting of the way the world actually is.  Most of the people who are being covertly screened from looking at my material on the internet, most of the people on the internet, wouldn't give credence to such a reality even after it would manifest as an attack on their own children anyway, so of course it would be folly to bother to address them as though it would matter if they were granted their adult American right to read whatever is published that I have said or written.  Avid consumers of propaganda such as the popular TV series Person of Interest simply choose to allow their brains to be programmed to adopt certain views in a tacit manner which would, due to their content, tend to make them immune to such considerations in earnest.  The manner in which such programming is delivered tends to make them irrationally fixed on maintaining the delusions which cognitive dissonance demands, and which the hegemons who rule over them prefer. They also can't be expected to be even nominally aware of these dynamics of propaganda and how they work, either.  The moral anesthetic which is a part of such programming is inherent to its structure and essential to its function.  It enables them to painlessly look the other way, trusting that those who have programmed them have everything under control and are operating with the utmost of moral scruples and ethical restraint.  That is a basic sort of cowardice which the numerous specimens of the plebian population cultivate as though it were a virtue.  If one looks at it with an objective eye to the threads held in common, one can see that the role of such propaganda dovetails in seamlessly with the methods that religions of obedience to authority employ, and extend their power into a massive, "full spectrum" matrix of reciprocally reinforcing programmed delusions of busy idiots avoiding reality.

But there is a saying about such mental irresponsibility.  Not just that the devil loves idle hands (and minds), because he loves actively delusional minds even more.  Rather, it is the saying that one can avoid facing reality, but one cannot avoid the consequences of not facing reality.  Let's just stick to the subject of artistic renditions of reality which remodel its discourse into modes of propaganda for various purposes of mass programming.  First of all there is the frame of reference.  The whole idea is that someone is going to present to you a version of the facts of reality, one that is confined to their narration of those facts to you, the audience.  The presentation of those facts of invention are simply confined to the plot which the presenter wants to explore and present as a version of reality.  It's not other than this, because if it were, then you'd have to be paying attention to all the other matters that went into the production of that presentation, and it would defeat the purpose, both for the presenter and the audience.  Even fine art has this attribute, as one must block out of consideration all the other pressing matters which merit one's immediate attention in order to focus on the work of fine art.  So at the very least, art serves to confine one's attention to its presented models of reality, which are to become the total focus of one's attention to the exclusion of all else as much as possible in order to be fully entertained.  I meant that to be ambisemous.  In both senses "to be entertained", both for the presentation to be entertained by the audience as worthy of their attention, and for the audience to be entertained as a result of its effect on them.  Otherwise it is something other than art.  But to entertain something with one's attention in order to be entertained by its effects on one's mind through one's senses, feelings and thoughts is only the direct mechanism of the enterprise.  There is a fuller examination.

There are the consequences of being engrossed in something, one consistently being that one is taken away from other things.  There is time spent in the experience of art, which is not being spent doing something else.  Depending upon one's "rest of the time", both as to its quantity and quality, this can be significantly impacting on one's life in a variety of ways.  One way is that one has less time to do other things one might have done instead of  being engrossed in a work of art.  Such things might be quite important in many ways, and there are a lot of such things and everyone knows upon inspection what they are in their own lives, and is aware upon direct inspection what that impact is as to degree and kind.  Therefore, even when time spent consuming  (and being consumed by) the experiences of art is purely discretionary, it is not an insignificant fact that one did not spend that time doing other things which might also have been a worthwhile use of that time.  And the less of such discretionary time one  has, the more impacting that choice. Then there is the matter of one's overall quality of time, and that includes what frame of mind and condition of life one has in general, and the implicit question of whether that time would have been better spent with better discretion.  Obviously these factors bear a mutually impacting relationship with the quality of the art one is likely to be consuming, and this mutually reinforcing relationship has perhaps a greater degree of reliably predictable characteristics than one might at first suspect.

Given that the social and political-economic landscape of each society has a certain fixed structure within which any remaining dynamics are to be considered, there are already some obvious limits to the range in what can be expected of how people will spend their discretionary time, and also what quality of use of that time they will be able to afford.  There are also factors of psychology to consider, so that there is the realm of the person's native tendencies, already accumulated habits, already acquired opportunities, and the mental set that develops, the schema of likely behavior, that becomes the normality, the status quo of that person.  Leaving out many considerations as to what the particulars in place of a given collective environmental setting are, there is already a general sense that there will be numerous constraints on the dynamics of choice both as to quantity and quality.  Then one must consider a more realistic model based on our actual world, where interested parties who are demonstrably in more active control of those constraints are at work.  Then one must consider the agendas of those parties, and their methods of bringing about their desired objectives. These are, from the already touched upon conditions of the actual world here, not inspiring of any hope or confidence in the consideration of what sort of results will be obtained in the overall.   And most specimens of human being will, with deplorable regularity and reliability, fall into a certain spectrum of predictable outcomes concerning their use of discretionary time, especially with respect to their consumption of (and by) art.

Contrary to the way that the humanities and the liberal arts are presented to the public through the typical institutions and artifacts of culture, the inevitable outcome which is to be anticipated is anything but "Liberal", which is to say anything but conducive to the best fostering of the Liberty of Good people.  Leaving aside the overbearing facts of how human societies have tyrannically controlled their subset groups and individuals in the realms of religion, politics and art per se, just look at the overarching structures which manage these organs of the creation and dissemination of culture.  Without focusing on the contents of what is created and disseminated into the public mind and personal mind, there are the considerations of who takes the active interest in how these factors are manifested in the world.  Those who have the power of life and death over the tribe have always held out their patronage over those who create culture, extending to them, or withholding from them, a share in the resources which they control in order to ensure that the power of culture remains under their own thumb.  One can hardly find any instance of anyone working in any sphere of culture who is not either under the direct influence of some local or national level of "authority", or else is operating as though an outlaw from such, and often in conditions that are hardly suitable for their best fostering of creative liberty.  When one surveys the contents of the works of art in either case, one tends to find that the productions which were more directly under the control of authoritative hegemonies to be avoidant of the more daring and interesting possibilities in their field, and at the very least one can detect a certain "tug of the leash" in either each and every instance, or at the very least in the overall of their output.  When they go beyond these limits, they tend to withhold their presentation of their work so as to avoid immediate dangers, taking risks only when the tides change significantly in the power structures that be.  Otherwise, they tend to withhold such until their lives are nearly spent, or they feel they have nothing left to lose, or they have died.  In any case, it tends to occur that the hegemons in power and in all aspects of power, and on each scale, tend to wish to reconstruct, directly or indirectly, the narratives within and about such works and their creators.  To speak of the outliers who tend to evade, more or less, such controlling influences, the same ends up happening whenever their works are discovered, just as though they were simply a transposition on the more belated forms of the mainstream operators in their field, since they end up with the same disposition at that point, and they and their works are disposed of in the same way by the hegemony with a stake in controlling their output and its impact on their own larger interests in control. 

One wonders in this light why people obstinately believe that their precious "holy books" are immune to such real world considerations, especially when there is abundant evidence that those artifacts of culture are the most heavily cobbled together, misattributed, apocryphal, edited, re-edited, redacted, distorted and destroyed in the whole pantheon of cultural relics and icons.  "One wonders", that is, until one discovers the only reasonable complex of causes.  Many of these are openly portrayed by many controversial figures in culture, past and present.  The form and content of their works still live on in the mutilated reflections which can still be found in many productions found in the mainstream of culture, and the indices of distortion can also further serve to ramify the thesis of what was truly intended, and what was and is intended by those who overrule those works with their own agendas.  These indices answer to only one intelligible interpretation which shows that Plato was precisely correct about the way in which art, and culture in general, are always going to be the handmaidens of corrupt power mongers.

My own efforts to engage in the proper duties of my own offices have been heavily affected by these same forces, which is what drew my attention to them in  a way which could truly be said to be extremely greater than it ever would have been if I had not been so directly affected.  It could also be said that while I would not have ceased investigating such matters in general or as they came up regardless, I would have also been able to spend more due time investigating specifics of what I set out here in the most general of terms, and perhaps even in the scholarly fashion which was demanded of me by my professors when writing mere term papers on very narrow subjects.  My time and resources have been hobbled by these forces of which I speak here, and so it would be fair to say that I cannot be expected to do much more than I have, given the circumstances.  It would also be fair to say that I have an abundance of personal, anecdotal, but also poignant experiences to reference in my own studies of these forces and their consequences which, though sometimes rather difficult to demonstrate to third parties with empirical substance to back them as facts, they yet form a constellation of events which dovetail precisely with the general features of the topography of these issues which I had already surveyed before my personal relationship with these forces began to "materialize".  Many of these events could be coherently explained only after the focus had shifted to these channels of consideration, which became salient to their explanation sometimes only long after the fact of their occurrence, and often only with a long series of such events, often  paralleled in multiple areas and on multiple scales.  And since my objective has been to realize what the nature of reality precisely is and not to merely persuade others of the feasibility of some narrow modifications to the edifices of culture, I don't apologize for this in the first place. I have always preferred to get to the essence of things myself rather than give others a guided tour of the unrestricted areas in the main lobby.  I don't look with much approval on either the character of those who have, nor with much envy on what they have accomplished in their power-brokered ensconcements, either, who restrict themselves to being the lap-poodles of hegemonized pseudo-cultures of facades covering rackets of extortion for influence and control.  Ditto with regard to any pretended goals or purposes of such.

That is why I have continued to work at my projects as I have, because I do them for the love of Realizing Reality and the Essence of Truth, for the sake of Justice, and with a genuine love of my Liberty to do so.  I don't give the slightest damn how a world of fools and hypocrites, cowards and liars, traitors and miscreants, will judge me or my work.  It might have been an important factor in a different world, a real one, but we don't live in that world, we live in this one.  And judging by the way its cultural forces are arrayed, it has shown profound disrespect toward, and has indeed desecrated all that to which it pretends to love and admire and protect.  So in direct proportion to this, I show them my due irreverence.  Those who haven't and don't have cast their lot on the other side of this chasm.  To antivalently polarized, and distinctly dichotomous destinies go these.


Friday, March 23, 2018

Essential Realizations VI

Far from being some "mere abstraction", the reality of the "world" in which one lives is no less and no more than a being unto itself.  It is alive in the same sense that any beings "within" it are live, and in the same sense that any being in which it lives is alive.  Why people think that such an idea is an invention is similar to, but opposite from, the way that an idea may be thought to obtain a degree of reality which it does not possess.  Hypostatization is the latter notion, but the former notion, which expresses the idea that one fails to duly recognize the reality of something that is real, is perhaps best captured by the term "derealization".  The failure to realize something that is in fact real.  Both are forms of delusion, or rather are extreme polar elements which are essential to the idea of any delusion.

But the nature of any entity is a certain degree of independence from other entities, that is the nature of the dignity of being, and manifests as the existing realm of phenomena that manifest between beings as their interactions.  These transactions which occur between beings is not something arbitrary, but stems from their own inner nature, from each their own essence.  When the essences of beings are able to flourish according to their characteristic properties, and are able to manifest the expression of their own living spirits, then they are a true and full, actual reality.  And what is manifested between beings in that state is "cut from the same cloth" as what enables those transactions, the environmental conditions in which they are embedded.  These conditions exist within them, between them, and beyond them.  

The fullness of all these manifestations is not some abstraction of the mind which models them "at a distance", any more than is such a mentally constructed model a mere hallucination without reference.  They are all actually mentalities articulating their own resources in a world which provides a context for their endeavors, and these manifestations are not merely observed events, just as there are no such things as "merely observed events".  Such a truncated notion, that things are "merely objectivities" is a gross delusion in both aspects (as are all delusions suchlike).  It is the hypostatization of a model beyond the scope of its relation to reality as just that, a model.  It is also the derealization of the beings  which are modeled, that is the modeler, the model, the and modeled.
The modeler is derealized in that some aspect of their being has to be negated from expression in order to deceive itself about the nature of its own thought process, so that such thought process cannot recognize properly its origin (its own self), its limits (its function), and its reference (the modeled beings in themselves).  The origin of the thought process is in the self which models it, and also in the form of the referenced beings, entities, or events which are modeled, both of which serve to act as limits by the mode of relation which is functional, usually a form of cognition leading to some anticipated result in other or further relations between the being who models in thought the being modeled, and the being modeled, who manifested characteristics of its own nature.

What "goes on" in a world is a representation of that world, just as what goes on in an individual person within that world is such a representation for himself.  I discussed in my series Contra Columnus Quintis that there is an essence of each being and kind of being, which expresses through modes and manners of its action and articulation.   That reveals the character of that being, both as an individual and as the member of a class of beings.  So it is essential to the further discussion of the nature of this world and its destiny.  And there is a destiny for this world, as there is for each and every being.  This world, this realm called "Earth", is not the original firmament, and it is not the final domain of reality, not by anything except the most tenuous and delusional stretch of the most unacquainted mentality.   So, to use the colloquial expression "what's going on", we might ask just that question of the world in which we exist.  I already said what was going on in many videos and writings, in one form or another, going at it from many angles, and ranging across many aspects.  So I won't belabor the specifics here. Not even a short list.  I'm going to discuss what's going on in this world using a template that will structure my statements in a way that schedules the understanding to reach the appropriate realization on its own, simply by adducing the relevant facts for themselves.  That template will address the fundamental characteristics of transactions between beings in this world and relate those characteristics to principles of assessment.  The primary principle I'll use is the one called "Justice", which I've well-defined as a condition of being wherein its expression of its true nature is not hindered in any way.  Don't let that fool you into thinking I mean "anything goes".  There is a logic to Justice which demands anything goes which is in accordance with the fullness of a being's nature.  A being which is deficient in some way does not express nature truly "according to its kind" and attempts to act outside of the jurisdiction of Justice, a violation which is untenable to the very principle of being, and is a violation of being and beings, though speciously a fulfillment of its own agenda.

In order for a being to be able to flourish according to its nature, it must of course exist in the proper environment, in relation to the proper classes of other beings, and therefore must exist in a realm proper to it.  Otherwise there cannot be a truly characteristic expression of its essence.  Without that, there cannot be a world in the proper sense of the term, which requires some harmonic of such properly existing beings. Justice amounts to the necessary and obligatory facts of these relations where none are restricted by any other, since what they express is tantamount to the same thing.  For example, "Liberty", when properly understood, embraces the Right to do whatever is in accordance with one's own nature, which is the true meaning of having a "will" and the "freedom" to express it, and hence the true meaning of  having a "free will".  There are degraded forms of the idea, just as there are ideas which are improperly labeled by that term.  But what is at stake here is understanding that such an idea carries within it the necessary understanding that there is no such thing as the liberty to restrain liberty.  The liberty of one being by its very nature does not contradict the liberty of another, when we are speaking of true and whole beings, whose forms of entity do not carry deficiencies in any way.  The only way this can be different is through coercion, always as a result of the violation of the essential dignity of a being.

So if a being should find it must sustain itself by incorporating other beings, such as how a human being must ingest the substance of other living beings, that is one thing.  But if one of these human beings does so in such a way that it takes the sustenance of another  human being from him, then that is not a true expression of the liberty to survive by seeking sustenance, because it is doing something to another of his kind just as if he were not of the same kind.  That is untenable, as an individual is only properly the expression of a kind of being, though he is also his own unique expression.  And just as he would like the liberty to express his being, which partly consists in and requires sustaining his life through alimentary processes, he therefore cannot do so by violating that same Right as it is expressed by the same essence expressing simultaneously in another instance of Itself, in this case by frustrating the same expression of that essence in another of his kind.  That's just a negative way of describing the principle, which is derived from the positive and complete form of that principle of Justice, which is best summed up by the term "To Each, His Own".

Understanding that "each" means "each person", and that a person is nothing other than what a mind is in the fullest sense of the term "mind", how could it be said that a person can express his own being if others, through their own arrogance and ignorance, decide that a person doesn't have a right to his own mind?  Surely there will be specifics to the issuance of prohibitions to someone as to what they can have a right to think, say, or do with his own self , such that those who issue those prohibitions or who take incursive actions against someone's self-expression would declare that in fact they know better about such things.  They would argue that the person in question is not fit to express themselves as they truly are because such expressions are "wrong" or are "dangerous" or are "harmful" or are a "threat".  But of course that is something that begs a proper definition of what is "wrong" and "dangerous" and "harmful" and a "threat" in terms precise and also accurate enough to make such a thing so clear as to be a demonstration that what one person has done is, in itself and without any doubt, a harm to another person's right to do whatever it is they would prefer to do in the same class of actions.   So I'll use a seemingly trite example to make it clear.  Let's say someone doesn't want to engage in idle chitchat at work.  Well, is engaging in idle chitchat a requirement of the job per se?  Does not doing so prevent anyone else from doing so with another, willing person? 

Think about that same seemingly petty example in another way.  Is there not the matter of what it is that the person would rather do with his own mind, apart from the doing of work per se?  Perhaps some people like to engage in banter and chitchat at work, and it doesn't stop them from doing their work properly and efficiently, and even helps them because they get a sort of kick out of that, so much so that their supervisor, who has the right to prohibit such, permits it.  But perhaps some at work do not wish to, or do not wish to do so with the persons there who do wish to.  Does it make any sense to then demand such out of someone who wishes only to perform his own tasks and get on with the rest of his life when his work is done?  The situation should be clear to a mature and honest mind.  Unless it is a requirement of the work, then it is not required of the worker.  That's a sort of logic anyone can understand.  Also, if it stems from the nature of being, and it is permitted, and it is not injurious to the work of himself or another, then it is his liberty to so engage in that extralaborious activity.  Chewing gum, whistling, tap dancing, juggling, eating; hell, doing anything whatsoever, so long as it is in accord with the simple requirements mentioned.  But this makes no positive requirement about what that sort of thing will be and be done, and it must simply stem from the nature of the person, just as the actions he takes to do his work per se stem from the nature of his work.  To demand of him not to express his nature in that way is senseless unless it is consistent to his agreements for that job.  To demand of another to engage in such, which is an expression of liberty peculiar to the inclinations and needs of the individual, is incoherent.  It is not only not consistent with the proper the nature of the act, in that merely the outward form is demanded.  It may very well be inconsistent with the nature of the person put upon to join in that act, which is a violation of his rightful liberty to express his own nature, and not be required to be the satellite of another's.  This is all the worse considering certain aggravating factors which I've discussed at length in other writings, and can take the form of work mobbing, and other forms of criminal sabotage and mischief.  It can be a form of evil inherent to the locality, but it can also be more systematic than even many involved will be compartmentalized to realize.  The damage it can do is still the same, and the responsibility still lies with those who trespass the principles of Justice, regardless of pretense or pretext.

That example and its broader ranges indicate that there is an inequity.  It is not that the person who won't behave according to the preferences of others is at fault, but rather that his right to behave according to his own wishes, on the same plane of consideration, is abrogated by being ignored and devalued for the sake of others who have exceeded the boundaries allowed by a true expression of liberty in justice.  Yet these others do value their own preferences, don't they?  It is unjust, plain and simple.  As to the specifics of the actions involved, some will say "But that's the way people are".  No, that's the way some people are.  Some people are not that way.  Or some people are that way, but only around certain other people, not those there who want to force fit the relationship.  That's just debased.  That's called being "dense".  Instead of facing their own over-expansive, coercive behavior for what it is, they are simply willfully infringing on the right of the other to have their own mind.  It is a disrespect for the dignity of another. It can go further than being dense, and we have someone trying to be a "buster" or "ball buster" or "balloon popper" or what have you, basically an asshole, a bully, an annoying and sabotaging son of a bitch, and so on. Yet surely if these disrespectful persons were put in the same situation they'd suddenly have all the empathy in the world for their own predicament, as usual.  That also is the way only some people are.  There are a lot of these people in the world, different classes of them according to what part of "to each his own" it is that they "don't get".  It can be something as trite as bothering someone who's not interested, or it can be something as severe as trying to force others to view the world the same way that you do because you think your view is more correct and that if the other doesn't adopt the same view (or doesn't claim to), then it would be better if that person died (in various senses of "to die") because "their soul will go to hell".  Just look at what happened to the Waldensians at Merindol, or ask a Waldensian what "Piedmont Easter" means.  The summary of such events is a true depiction of "the way people are".  The evil at work in these kinds of deeds is enough to condemn the world, but their frequency in the past up til this present day is astonishing.  At both ends of the spectrum, there are those who think they are doing such things for "a good cause", and there are those who do it because they are following orders, and there are those who just enjoy a pleasure peculiar to such violence and who are themselves, in essence, "unjust, wicked, and evil".

I will venture to say that we are in a realm which has paid a whole lot of lip service to its respect for Justice, and makes much fanfare that it cares a lot about the dignity of each and every being, and sees all life as sacred, and hopes for a benign and even heavenly outcome for everyone, as much as can be hoped for according to whatever standards of divine justice they have dogmatically believed are actually real and just.  I will also venture to say that the "Earth realm" has the most grisly, abhorrent, wretched, insipidly idiotic and truly unforgivable track record on the fulfillment end of that bargain. 

Is this just what goes on "all over the place" and just something that happens chronically at a simmer, most of the time, bursting forth in an extremely evil episode here and there?  If so, then this is a world of nothing but evil volcanic activity striving to reach the surface constantly, with a Mt. St. Helens for each patch land 100 miles square.  But it is truly worse than that.  It is systematic.  This Earth realm, this one that is variously understood as being spherical or flat, floating in infinite space or extended on an infinite plane, resting on a cosmic turtle's back, or what have you; that is to say this place called "the world" for everyone living on it, above it, under it, and in it from Timbuctu to Dublin to De Moines, in all of its nation states, in each of its cities, and in every one of its localities and neighborhoods, is thoroughly designed, by those who wield the power of hegemony, to be systematically unjust.  So unjust, according to the description of each kind of crime that exists, all of which taken to a metalevel, that it even has damn near reached perfection at being unjust.  This is a reality which it seems most people are schizophrenically realizing and denying simultaneously. A world where those who participate in varying degrees of willingness and wittingness each play a perverse role in the inversion of Justice, so that those who promote the status quo also cover over or play down its operation as a cover for a demonic realm of action that goes on right around them, over them, under their feet and even under their own noses.  It is a massive and vile racket, systematic and severe, and making up the greater portion by far of what exists as "the world".

But the consequences of such a condition are going to be in direct proportion to the antecedent causes, and are inexorable.  What those consequences cannot fail to be is akin to the phenomena seen in a rubber band when it snaps back to the shape it prefers when it has been stretched beyond that limit, and then is suddenly released.  But for this "world", it is going to be something more like what happens when two large celestial bodies attempt to occupy the same space.  Those sorts of events are also similarly trite and profound extremes, like the examples of injustice to which I referred before.  But they manifest a simple fact that transcends the question of who or what "made" this world or the universe.  This simple fact also transcends the question of what people think is going to happen or hope is going to happen, and how they think that relates to what is going on or what they think is going on.  It is simply going to be the necessary demonstration of the principle of Justice, that each must get what he truly deserves, each must reap as he has sown, and the entire realm of the Earth is no exception.  And judging by the symptoms, the condition is quite near its peak.  And I think it was not idly said, for it fulfills a true understanding of the moral metaphysics of Ultimate Reality, that when evil reaches its maximum expression, then it will time for the Destroyer of Evil to manifest in the world, and utterly destroy it with a sort of energy which cannot be survived by any elements which are corrupt, seeming to them like molten metal.  But this will seem to the Righteous like a bath of warm milk does to an infant.  For we deal here not with the "mundane" collision of opposing forces, but of antivalent essences.