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042. The Noble Destiny of A Piece of Shit

We shall disregard all societal disciplines. They are simply political tools enacted to establish new figures of power and consequently of slaves. Likely, they are inevitable and we should only make use of them for the time being, this while constantly being aware of our own discipline. In our technological society, we must admit, discipline is reduced to the individual and all forms of socialization are a mere display of vanity and, unfortunately, of power. It is hard to know how dangerous this power is; it certainly slows down and upset the potential of our technological age, namely our personal disciplines, the technologies of the Self, as Foucault once called them.

The struggle is great; on one hand the individuals naturally willing to establish and pursue their willing and on the other the artificial imposition of those elders attempting to set moral directions. In our age more attention should be instead devoted to the youth. As technology keeps changing, it is in the young individuals that a naturalization can be observed and understood. Youth should be guided in their intuitive undertaking. It is in this undertaking that humanity can rediscover its human side and its pathos. In turn, the old establishment keeps attempting to control its offspring. Dogmas are enforced, the intuition lost and with it, its poetic. Elders should accept the idea of obsolescence.

Among elders, and generally among humans, circulates the obsession of framing. While social framing have devastating results, what should be facilitated is simply that the youth can conceive their own personal framing from their own undertaking alone. In this respect standardization will be avoided and a ground can be created for a more natural pollination. It is human fear at last to partially take over, creating the necessity for a frame to frame the frames. In this respect, inevitably, spontaneous frames are always out of the frame and should stay autonomous to reflect on the values of our contemporary being, a being that has to constantly deal with a technological evolving creature.

There is anew challenge however; as technology gains intelligence and grows, spontaneous disciplines should be regarded as the only phenomena that can domesticate it and provide a means of human communication rather than the means of power and destruction which the older establishment apply on them. The main threat here lays in a schooling system assessed from above, from the very establishment as it standardizes and hinders the intuitive maturation of a youth born to save us from the faceless monster. Meantime, monsters with a face are provided by the very establishment, through the very faceless technology. These are the mainstream celebrities to which the youth is taught to idolatrously worship as if in a cave of stupidity, the ever deeper abyss of humanity now fully artificially lighten.

What is to be avoided in order to re-emerge to the natural light are any fixed notions, the heavy bites that keeps the youth anchored in the stomach of the technological creature. Rather than being vomited in its own acid, the way out, in this respect is to slowly undertake the dark and solitary walk through the labyrinth of its intestine, this without turning back to all the vibrating excitement of its stomach. Us youth ought to understand the labyrinth, as cartographer we ought to create a way out for ourselves without the illusion to make to its equally intricate brain only to find ourselves at its service. Our discipline is really this of explorers, orienting oneself to latter suggest orientation to others.

In other words, we ought to accept our destiny of pieces of shit, we ought to give up the sense of pride emerging from our elevation from the stomach chaos into the dogmatic sterility of this creature's brain. Our duty as pieces of shit is most noble; we are required out of the technological creature in order to make new fermentation at its feet, new maneuver for a natural regeneration to come. Like a parassitic plant we will then take over the machine. If possible, however, we ought to get defecated out of it not drained of our resources, but contrary to other shit, we shall attempt to make it out of it filled with all possible nourishment, becoming real explosives of new life and makers of a new human brain, the organic new brain emerging from technology's ass.

In this respect we can find a parallel between the brain and the intestine. While everyone aspire to the brain of the technological creature, the creature become stitic and its intestine hard to traverse. The brain instead becomes pollulate of many big intestines, that of the governors who. on the other hand keep divouring, retaining little substance but much fat. While the brain emits its vocal orders and vomits out and eats up those who are left outside, as a kamikazee we worship the god of the wind, a fart that can let us out at the feet of this creature. What will happen then when it will see it's own pooh? Will it stop eating and reflect? Eventually this will allow a period of human recreation.

043. A Delicate Manifestation of Presentism

While commonly defined "fascists", there is a broad distinction between Nazi Germans and Italian Fascists. While the former, in their suicidal invasion of Russia, kicked the small doors of the isba open and immediately shot inside, the later often disobeyed the Germanic orders and it was common to hear among Russian peasants: “The Italians are good and the German bad". Possibly the Italians were just simply more humans and thus inclined to disobey. The much praised efficiency of Norther Europeans then, can be well suit within a society designed under the naive premises of socialism. Today however, as these premises are wiped away by radical capitalism, what are we to expect from the much praised Germanic Europe?

The Latin Europe, like an early kid, has already undergone the radical capitalistic project and, like a soldier refusing to obey inhuman orders the whole enterprise has soon failed, turning the Latin countries into a crisis, a good crisis which will have them to rethink themselves in times governed by an always improving technology.

The risk is there however that the Germanic Europe, following like a Nazi soldier the rules dictated by their monarch-like leaders if not by technology itself, the risk is that German Europeans will now pursue their project without being able to judge when it is time to stop with their brutality. At this point the big risk is a Latin Europe being suddenly taken over by the radicalism of its German counterpart, not the continental Germans who have yet to morally recover from their misdoings but the ones who have played the role of the neutrals following up to their socialistic faith.

The only hope here is that some sun and the Southern nature that these Nordic people might be able to experience throughout the long and dark winters, might at least mitigate the cabin syndrome which so negatively affect their psyche and the psyche of any human left isolated and in dreadful weather conditions. It is back into technology then the key to avoid more inhumanities, bringing the Nordic soul to germinate in the many resorts of Mediterranean and Tropical places to latter return to their Nordic shore like birds in time for their beautiful summers. If this may still be a possibility, the issue remains in that the Nordic folk have been far too long genetically isolated and any integration with foreigns genes, whether among the locals of the sun resorts where they travel to, or the immigrants they irresponsibly accept, seems far from distant.

We might expect a long process of conflicts in which the extreme of their open arms policy might be replaced once again with brutality such as racial cleansing or even worst, the implicit segregation that is presently occurring in Nordic cities, keeping immigrants on one side and the Nordic folk on the other, following up to what has already occurred in United States from whom Scandinavia has not learned a thing. More moderate steps need to be taken in this respect as there is no way back and we can see all of humanity only the victims of a new technological paradigm that has been pursued without regulations up to now.

The past is, in all respects, the largest threat. As different fractions all around Europe wishes to set back to the good-old-days, a look in the future needs to be promoted under this tendency of pastism. This future look, ought not to be as radical as its “futurist”predecessor. This look ought to promote hope in people living the constant dreadfulness of new technological changes. It ought to install in the people the idea that a self discipline in which they learn to incorporate new technologies, is the only possible forthcoming. Humans ought not to shield themselves with feticist technology but become technology, expanding their natural capacities to emulate and thus embed in themselves what otherwise technology will become of its own.

Germanic folk in particular, ought to resume their high sensibility, the deep spirituality they conceive in times of poverty, as in the 19th century with classic music, they ought again to get into meditative practices and bring out of it a universal language as powerful as a Bach or Beethoven or a Schubert symphony. A counter current needs in this respect to arise out of all too political social engagements promoted among the very offspring of the North. Martyrs might be needed to promote such a tendency a reestablish a higher level in the spiritual pyramid of a society too concerned with politics, politics promoted by a mass media that needs to be inverted into personal media for practitioners to investigate like their musical instruments.

044. Discriminated me

Much attention is today focused on minorities. A whole national branding has been developed to either sustain or block the constant flux of migrants appropriating upsetting the tidy social system developed by civilized countries. People attitude as constructed by mass media is split between these two polarities. "What a piece of dirty shit this fucking gypsy always on my way to my fucking work" or else, opposing to that "Poor her standing on the street and being do mistreated... off course we should help them". Along with these categoric way of thinking, politicians develop drastic solutions and by now an exaggerated open arm policy is being applied, at least in Europe.

Among these ocean of minorities now suddenly doomed to become the majority, the real discriminated soul survive. He or she does not but accidentally hang out in groups. He or she often seeks solitude, a solitude that is characterized by a willing to disappear, quite different from the drive that many of these migrants, if not most of humans maintains, a drive to appear and to overcome a system pushing everyone down. He or she is today's poet, a poet that cannot be assessed by any system. As soon as the latter tries to assess it and control, this poet dissolves somewhere else, in a unknown wild area.

Everyone has a poet inside him or her; we shall not deny it. This poet can only emerge once the worldly ambition is let to go, once he or she gets ready to dissolve back in an intimate nature even though, as soon as he or she tries, there is still something calling back to interplay with the system driven humanity. The poet cannot be but discriminated. The slogans brought out by the fake poets of our time, demanding common rights is but smoke. Without the subtle yet constant battle oppressing the life of the poet, the poetry would be lost. He, she, they are the pilgrims of world invaded by tourists. They maintain a certain significance but by far they cannot be differentiated from the neither migrants nor settlers group. They linger in between with a spiritual goal in mind.

How many times is the poet to loose track of this goal. The shines of the social environment in which he or she is often forced to cross, is often misleading. The social system itself mislead him or her by providing them a belonging. Yet he or she should be placed upon a spiritual pyramid transcending this system, confusing it, occulting it and the society below should keep him or her as their most repsected oracles beyond a science, or any higher knowledge anyway doomed to fail. The poet, our sciaman, is a sick soul. He is naturally provided in each human community, however these natural communities are upset by the artificial agglomeration of our society.

The artificial agglomeration is considerably the highest form of evil of our time. It represent the ultimate ambition of power designed by large entities to become even more powerful. The question is how to oppose to this agglomeration systems. Terror as is it stands might seem a quick resolution which however consolidates new and worse systems on each side. It provides the excuse to increase the power of agglomerating entities. The poetic operation of individual souls may in fact be the ultimate form of renewal in view of the babelic operations driven by the ambitions of power oriented individuals. It is not a form of resistance, it is a form of mimicking the construction of the system in a very precarious condition and in reality encapsulating the remaining potential of the life still existing around the poet, a life that he or she are stowing in order for it to regrow after the collapse to which any system is doomed to face.

Such an isolation is however no longer applicable in the contemporary system, a system governed by a pervesive technology which the contemporary poet ought to master in order to be of any impact. This need for mastership maintains the poet in the ambiguous position of being and not being, becoming him or herself the very ubiquitous being, present and not present, there and not there. His or her expertises are asked to enforce the regime of the establishment however the poet only maintains him or herself in these power framework in order to learn and earn as much to feed his or her own poetic framework. These later framework is his or her own sole child to which he or she is fully responsible. It is a child which he or she must maintain outside any social dependence in a state of autonomy.

The poet is thus in charge of the growth of a child. To these looking after to a rather spontaneous work, the work of the poet consists to devise a way to deliver this child. This innocent child is in fact of far more impact than any explosive. It is the potential that will spark a regeneration from a state of total oppression and death in which the only spirit to reign is that of total power. There is no way to officialize such a poetic way of thinking; it always comes bypassing the highest forms of governance, however never facing it right in its face but growing aside from it and saving the potential power systems excludes from its storages. Poetry is thus to be let go in order for it to take its effects and here the poet ought to give up its integrity and allow the potential of his or her poetry to take fecund.

045. The Picture of Florian Gray or the Fleur du Mal

In artist growing away from all the schemes predisposed for him by society develops a true character. He might escape to the country and autoditactically develop his own sensibility, following the classic muse and becoming most skillful. Years may pass by, even decades and the results and the growing talent becomes most visible yet something remains most burning. What is most burning for these sensitive flowers of our technically driven societies is indifference. The organic beauty created by the artist is too vulnerable and ridiculous under the spot lights of the very technological apparatus unless these flowers themselves are placed in a technical container. Florian the artist grew sick of the social indifference however what saved him was his free and uneducated intellect able to transpose his aesthetic cultivation into other non-traditional forms and medium. Soon Florian attracts the attention of society at last, however not so much for the aesthetic challenge he has accomplished but for an incidental political message black circuiting the societal telecommunication. It is right in this message that Florian will now dwell, exhausting himself and his aesthetic, dispersing is soul in the creations of flowers of evil simply responding on the inner phobias and obsession of the general public, playing only with their indignation, the only sense left to artists to arise.

The more society establishes itself in its technologies, the more the artist is required to commit a higher sacrifice in order to attempt to bring back a certain sensibility far away from the easily arose level of indignation. The pure artist shall thus seek to erect a spiritual pyramid stretching through the temporal and spatial framework opened up by the very technology. Only through this great sacrifice a glimpse of hope may occur and the spiritual sensibility of his fellow humans might be arose.... an arising that becomes the only way for universal healing.

045. Minor Ulysses

We can identify two kinds of migrants. On one hand we have the Abraham kind, migrating from a land in search of another from which to pump honey and milk. There are severals of these Abrahams, small patriarchal figures taking advantage of the weakened and matriarchal tribes of the north. We shall not talk so much about them; history has already shown how they settle in their promised land trying to subdue the hosting communities. Another kind of migrant however is the Ulysses type. He was sent to fight a war in a foreign country and he only wishes to go back to his own. He is therefore not a colonizer but a victim of political turmoil which has taken him away from his native land, or better the natural setting in which he was born.

Ulysses primary goal then is to return to the primitive nature that has conceived him. This return transforms into his main willing; he uses his genius and audacity to slowly pave the path of a return that will turn him most humble. He will have to overcome many an obstacle and moreover the temptation to become himself a Abraham in a foreign country. He is therefore not lead by a will to secure a better and more worldly life. His strong willing to return, turns him into a wretch going beyond human conditions. Nonetheless, despite all troubles, our Ulysses has providence on his side. What a discontent however to find at his unannounced return his native land at last filled with Abrahams. A new chapter of his life now open, subdue such a threat.

To this extend we can classify as Ulysses the many young Europeans who have been sent abroad for the sake of continental unity. After experiencing the naivety and impossibility of such a unity, a strong realization will hit them, they must return even though by then the way back has become almost impossible. They have been forgotten while the main focus and attention has shifted towards the outside, the alien. While no phobia should be developed against such a alienification, the main issue lays in the automation of these processes of alienation. What our contemporary Ulysses has to face in fact is the result of macro systems he will only be able to defeat by enhancing his or her own micro system mimicking such an automation but in reality creating his or her own autonomization from such an engulfing system that slowly comes to pervade also the most remote nature, the last hamlets where humanity can still breath of an independent imagination.

046. On the Restreaming of Life

Who is the model for a new humanity? Are we to listen to the philanthropically indoctrinated citizens who have no practical experience of life or our with to listen to life itself, or better to its source? It is clear; we ought to find the source of a pure life to ourselves become pure. We ought to climb the river of life to its source, reach the source and bath in the source before being able to return to the mud of civilized life to communicate our example. There is no naivity in all this but it is clear that the naivity is in the man in his chair with all his well formulated notions which will take him and his fellow others to govern humanity, to guide it even more further down a precipice. The fall is inevitable and yet the salvation lays in devising once own autonomy from the great modern enterprise.

At the source of civilization are the valleys surrounding most pure stream from humanity keeps streaming. It has always being a process of corruption and repurification. However now, when life is captured at the foot and it is not let up again, the real heroes become not so much those that protest such an interruption adding poison to the poison. The heroes are the very few that annoticeably brings life back up to its source in order to regenerate its potential.

047. A Bishop Castle

Jim's operation started in in 1969, more than 40 years after Franz Kafka wrote a most depressing novel "The Castle". While it took gym more than 40 years to build his castle, his operation becomes most significant to transcend the nihilism in which humanity has lived ever since civilized societies begun ruling. While, has Jim has pointed out in his smuggled interviews, castles have been always built by slaves, Jim shows us what already Ferdinand Chaval's has proved us already at the time in which Kafka's novel was written. Both gentlemen operation prove us that the individual willing of a single human being can be superior to any for of institutional power.

Both Cheval and Bishop as well as many other marginal examples of great humans who were able to erect their own castles without the aid of any slave but only with their bare hands, these humans are the ultimate example of a christian kind of anarchy. Guided by providence, they have broke the boundaries of what political, religious and economical institutions have projected of them. They have created not the dead monuments that these institutions keeps producing but rather buildings that have much to tell us.

Why should we consider these operations far more superior than any institutional operation? Why do we feel far more enthralled by them and respect their authors who dedicated their entire existence to their execution? Well, these creations are the authentic design of a providence operating through the very bodies and souls of these individuals endowed with Herculean power. As Noahs they understand the corruption of which their society is undergoing and set up the necessary altars to mitigate the god.

Bishop's example provides with the one hope humanity needs to transcend the nihilistic and Kafkian depiction of the social castle. Bishop, with his faith and his self taught spirit may serve as a model from which with can evince the social captivation so much a source of distress. Bishop as well as Cheval may be regarded as the real super heroes, constituting a discipline that do not dictate to others but elevates the self for them.

048. A Geography of Belonging

Are we belonging to society or nature? Or maybe the right question is to be formulated differently? Well, yes, a different formulation will bring up a completely different perspective on the subject. For example, what we will inevitably ask ourselves is whether we are to submit to a societal or a natural duty. Off course we grow up in the positivism of a social milieu which turns us to believe that society will in the end find a solutions to all problems and that socially we will handle our human destiny.

Critically thinking, the quantification of power, capitalism, is at last the drive that conducts the enterprises of the social members to a constant self-destruction. Are we to contribut to it? Are we to devote ourselves to this contracting utopia of a society mending her own inflictions. Any automated exploitation is at the source of evil. This exploitation now has reached the very soul of people, the very last bit of nature that was left virgin. A drive to new technological progress ought to be constantly healed through compensating technologies. The circle becomes vicious.

How do we stop the vicious progression in which we are completely sacrificing every bit of our nature? The answer is irresolutely nature. We ought to engage with now and effortfully. Recultivating our nature is the only hinder to the vicious circle in which the mechanization and later our softwarization can be black circuit. As we become elements of the mechanical beast society has now even provided with a brain, has this brain start thinking of its own and projecting on us its monstruosity, it is time now to reborn into natural beings before we ourselves turn into either innocent grass to fee the machine or small beasts.

As humanity is thus polarizing, humans should make a great effort to demonstrate their natural autonomy. Check in the nature within and progressively recover a natural domain to express a last glimpse of humanity. Only from there you might be able to project back the power and more over the spirituality of a human nature on the verge to dissolve in the blood of its own Frankenstein creation, an enforced social construction killing of all human talents. And now this talent should be used as an Ulysses against it the return to our fatherland shall be placed as our main priority.

049. The Patriarchal Matriarchal Switch

How can we humans mitigate the direct and catastrophic impact of the automated technologies we have created? This question is at the origin of the momentary dissolvement of the figure of the patriarch. In contemporary times, as a Roman stepping in to solve the a mess, he steps in to mend what the vagueness of democracy have neglected. If therefore under a democratic regime some problems may accumulate and no drastic decision can betaken, the patriarch sets in to purge them. Soon however he is also purged out of the system keeping traditional governance as a recurrency of loose and tight times.

Nowadays however, technologies have become too automated and the willing characterizing the patriarch to put order into the system of things can quickly lead to a complete disintegration. The figure of the matriarch has therefore taken his place. Her approach of solving problems is not through patriarchal eradication or the usual democratic mitigation but rather the matriarch acts by bringing the problems to her.

As a creature with many breasts her feeling is that of generosity towards the problem. She embraces them and allow them to suckle. Literally however she personifies herself into the social system, a soft machine of seductive protuberances which are in fact not breasts by cancers. No matter whether these problems are in this respect infected and irradiated by the new technological trends, the question remains that these cancers are at the origin of the suffocation of the human will. In a social context, the human will is kept in captivity to avoid its manifestation to infringe the others. Knowing that this infringement is caused by the use of automated technologies is to know that the solution to the social problem lays in allowing any human to express his will avoiding however automation. In this respect society would create the right balance somewhere in between the patriarch and the matriarch however opposed to democracy.

050. Marxassasins

A Marxist and an assassin lays in two different spheres. The Marxist is today a priest; she seats in the comfort of an institution moralizing over the evil capitalism, transforming the very act of pointing out the evil commodities of the world into a supreme commodity. She is the pharisees or master of the law making sure that the crystallized dogmas of socialism are maintained.

The assassin does not conceive any future. His race and social background but most of all the fact that he is a believer, do not allow him in any high ranks of societies. He is the poet, the artist, the hero whose talent and genius id killed by the very socialists aristocrats. He has an aspiration, an original energy which the standardizing moralism of society levels down.

Marxists today cannot take a spade and grow their own products. They are possibly the creatures that are most dependent to a society which the assassin wants to undermine at its foundation through a terror signifying only one thins: God is alive! The battle will see no end unless society learns to give up the complete trust in their technological infrastructure and starts recovering its fear for the spiritual.

What ought to be reactivated is a recognition for a being of a spiritual order to which any community ought to make sacrifices to. Temples should be not only built but their souls should be kept alive as a fire never ceasing to burn. A sense of respect other than fanaticism is lacking as well as a resurrection not of idols but of a one god with an indistinguishable figure and name.

The energy for our ratification as humans is right in this twist; restoring the celebration to the spiritual close to the grandness of mother nature, respecting the spiritual maturation of our neighbours and allowing it to grow in diversity among all humans who may not, at any rate, impose their belief on others but only inspire one another with interpretable manifestations uplifting the universal joy of being in ever original ways yet always respectfully close and in dialogue with mother nature.

051. Praying: a Soft Cultural Revolution

What is praying today in a world of hypocrisy? Much tolerance is shown on the surface and yet our individualism turns us into chickens confined to their technological cages. The cancer within is the germination of an inner intolerance we neglect and yet how can we liberate ourselves from this state?

Certainly the passive attendance of religious duty is yet another caging, a commodity we should evade. A true connection to the highest is only possible in a process of decaging. With decaging with mean not so much a terrorist act of exploding the preconfined cages or building, as scholars do, new cages to confront another the social cage.

Decaging means to go deep in the process of survival our very comfortable cage hide us. Decaging means in fact recovering these human processes and therefore setting to work back as humans. Such a work does not mean a full and naive abandonment of the social cage but it means rather an attempt to build a parallel functional and natural world along side it.

As praying, working for survival is exactly that; a ritualistic moving away from the social machinery. It is a way to proof we can still operate as autonomous humans and moreover it is a way to connect us to the highest level of spirituality. Only in this fashion we can regain respect to ourselves and to the surrounding without much displaying of religious flags or ideologies.