Featured

Fantasy

We all fantasize about novel things. Yes we get those occasional lustful fantasies from both man and women, For men, they are those passionate sex scene with that girl we’ve been thinking about (if your not gay). For the most part, we fantasize about our immortalization in the symbolic realm. What distinguishes fantasy from desire? Well fantasy for the most part, is not real. Fantasy is generated hallucination. When we want to become apart of a group, that group is thinking about us thinking thinking about becoming apart of it within their minds. Why wouldn’t we want to become apart of a group of people with similar interests? Life becomes easier with friends because joining forces against the realities of life makes enduring worth it. The external field that influence wants and desires have initially set up parameters to make them desirous. Or rather capable of being enticing.

The subject group is already connecting individuals through the Body without Organs and fluctuating intensities emanate from them. Their fantasies tend to align with each other. Because we live in the 21st century, groups need not be actually present in real time. We can group-up cybernetically to create an extended conscious. The individual then fantasises about being apart of this group for the benefit of him.

But Oedipus is two sided or in Deleuze’s term: “double binded.” Because the group has to get the individual to want to become apart of the group, the subject group has to cast an allure of desire. That is to solve the individual’s existential angst. Death is the soul’s greatest frustration, therefore a calling to live for greater principles or to give up the life of pleasure becomes so appealing to the subjected individual. This is Nietzsche’s ascetic principle which states that the nihilistic individual will further deny life by giving up pleasure to cleanse his soul. This ascetic principle is the salvation to his wretched life. But the other side of Oedipus, that “double bind,” is that the subjected individual will also depart from the group as he is becoming apart of it. It establishes a tension that keep them connected. The individual resist the subject group from thinking that he is desiring to become apart of the group. Why? because that is the subject group’s main goal. The subject group resists the individual from thinking about revolution or overturning of the group. Both the subjected individual and the subject group have eachother or each other’s mind. A psychic economy is born.

On the Geneology of Debt

In the lastest post, we established that the soul must have a “common currency” to measure up and know if we are worthy of life. Currency, the life blood of capitalism, is taken, sucked, traded, stolen, bartered, negotiated, or transfered in order to pay for goods and services. Using money, credit, or the soul itself, we play in this underground battleground for more life to become worthy. The soul’s form of currency is “self-feeling life”. In order to self-feel, we must obtain life from another soul. Why isn’t it enough to simply live off the life we’ve received from in birth? One can draw this analogy of soul-sucking to the body’s own need to eat. That the body must maintain itself through feeding, drinking and metabolic maintenance.

Fredrich Neitzsche deserves to be the one who connected the conception of our souls to the birth of society. Reading Nietzsche, one can’t help but to take a fantastic journey to the bottom of one’s own soul. He talks about how trade itself becomes society because each party enters into an obligation with one another. In agriculture society, an individual can become a creditor if he agrees to lend, borrow, or trade with another individual and that individual becomes a debtor when he accrues a debt. The debtor can make a promise to pay back his debt in the return of the object or animal he borrowed, the money, or principle with interest as well. That transaction would fulfill the end of the obligations. But as of now, a debt is not a physical requirement to be alive. That would soon change in a society where debts must always be paid. So what happens if someone cannot pay his debt or, in other words, brakes his promise? The creditor can delight himself in inflicting pain to the debtor if he isn’t able to pay back his debt. Torture implants a memory to the promise-braker and the confirmation of pain itself served as the transaction of the payment.

Nietzsche observed throughout the history of the Ancient Greeks and Rome, torture in the form of dismemberment, disfigurement, beating, burning, wiping, and abuse was sought after by the endebters of that society. The consequence to seek out pain to relieve oneself of guilt and debt was the creation of the soul. The downside of handicapping an entire slave class would mean society would collapse under ineptitude. So the aristocrats engineered a way for the slaves to torture themselves internally rather than externally. A priest would preach to them that all natural instincts, intuition, creativity, spontaneity, freedom, strength, libedo, and power, had to be internalized and demonized. This poor human disowned his body and his instincts made him impure. He consciously pushed those human qualities down, ignoring them, demonizing them. He who rejected an essential part of his humanity now carries the soul, that most disgusting, repulsive, and heavy inner-self. Now, he creates a burden that has to be purged away. He has indebted himself therefore, not worthy.

The genealogical legacy of the slaves remain in our genes that multiplied for that era. We carry a debt from those first slaves who encaged themselves inside their own bodies. From the earliest religions up until now, we’re all told about the indebtedness we are born into. Christianity notoriously pushed this bad-consciousness to the weak slaves who wanted to rid themselves of sin. Christianity was the systematic approach by which these individual can reproduce since reproduction itself was evil. The ascetic preist turned the libedo from something noble and life affirming, to evil and a malady. A teriffying calculation to exponentiacally channel this displaced lebedo to grow and fester like desease. Now, we are indebted to nature, god, or the economy, we must pay this debt in an attempt to be worthy of life. This worthiness of life is the currency of the soul and the way we move through society that is largely symbolic. The soul does the hunting, fighting, and eating in the subterranean battleground… symbolically. The soul transforms traditional violence into a modern, symbolic one. Earnest Becker, the author of The Denial of death, called the soul the symbolic inner-self.

And Just like those early creditors who confirmed the transfer of payment by watching his promise-breaker suffer in pain, we need to confirm the transfer of life from one soul to another. In today’s society where basic needs and individual rights are meet, the soul received the responsibility of the material body to affirm life. In other words, the soul has the archaic duties of the primal body to remain alive in a world of “survival of the fittest”. What is society’s equivalent of confirming the transfer of debt from ancient society to today’s? It is the ability “self-feel” when one’s opponent transfer it’s “life-force” to yours. Conversely, after losing “life-force” in an encounter, you gain guilt but because that guilt originates from unworthiness. Because souls do not have sensations, intuition, instincts and receptors like bodies, the soul can not confirm this transactional exchange in the traditional real sense. Losing encounters like these proves that the soul is not real! “How! This can not be!” says the weak enslaved individual. The “soul” is proven to be fake by its emptiness and is woken up from a profound alarming fact that one day his body will rot and die. And after it dies and his body turns into bones and dust and no soul would be found. This most disgusting, weight he carries is all he has. He must remain nihilistic to keep his “soul.” This is why Nietzsche predicted that nihilism would reign supreme under society after the death of God. No meaning and emptiness perpetuates the hunger for more life in an attempt to remain alive… symbolically. Thus the cycle repeats itself.

This is the terrifying self-perpetuation of cyclical madness we live today. Society advances through self-conscious learning in pure memorization of rules, etiquettes, and norms. Through sophisticated social-cold reading and games nihilists can suck “life-force” through by self-feeling. Everything must fall in line under autistic-like levels now. Society collectively is turning inside itself, making itself more miserable. Nietzsche stated that back when torture devices were used like the brazen bull, the iron maiden, the wheel, the blowtorch, spikes, spines, and crucifiction, slaves voluntarily submitted themselves to purge their souls for redemption. It was a bottom-up demand but today, there is no purging of bad-consciousness in today’s post- God is dead world. Souls search for little deviants to reprimand to prove to themselves that they have something that doesn’t exist. The overman has not soul. It has a body, a human body that suffers rather than self-feel. It is almost a learned behavior of the nihilists of today that there is no meaning to suffering. That there’s an emptiness that attracts other emptiness around to him.

The consequence of seeing the word through “physicalism” is that is that physical reductionism seems like the common sense answer to everything. In that society is composed of organisms and each organism is composed of organs and those are composed of tissues and those are composed of molecules and those are composed of atoms and those are composed of subatomic particles. General history tries to provides a neat, straight line through all the disciplines like history, science, and philosophy. We want a chronology of time that is easy to understand. I’m saying this because we often jump into conclusions that unfortunately makes us believe that today’s society is build from the bottom-up which leads us to believe that the “competitive instinct” for example, that runs at the core of capitalism, is a product of our evolutionary past. Or that pre-human violence that depicts many art of cave-dwelling humans. It is good to note that Nietzsche’s slave-master example implies the slaves were the ones indebted to the masters in this society. Also, those familiar with Nietzsche would notice that the masters who created these torturous devices weren’t looking for revenge. As the slave class held the ressentimant. Today’s worthiness of being alive is symbolic. Capitalism co-evolved with this soul-apparatus to “self-feel”. Just like money retains its value through a common currency like gold or dollar bill, the soul must retain “currency” through a standard measure of social obligation and a need to fulfill that obligation. Because our world is largely symbolic, and symbols are non-living entities, the soul must replace the traditional empirical senses by creating a society that can sense for itself. This society takes on a life of its own and “atomizes” its citizens into servitude. Individual transcends empiricism and turn to nihilism. Therefore the desire to overstep, outshine, showoff, out maneuver and out compete each other is sold to us criminally.