Carlo Suarès : La fin du grand mythe VIII
|The end of the great myth VIII|
(Extract from Carnet No 8. October 1931)
A current metaphysics
Too many philosophers and metaphysicians have built systems on their own unconscious data, theoretical, abstract systems which have no connection with everyday life. Too many scholars have accumulated billions of encyclopedic information which we do not know what to do because they are deprived of their essential meaning. This is why we wrote, to illustrate the immediate way in which our mythical exposition can be translated, how the metaphysical movement of reabsorption translates directly into the unconscious representation that men give themselves every day. It is urgent to establish this link between metaphysics and the most basic daily life; between the universal and the technical. This link is psychological; his goal is to restore happiness to men. Any other goal does not interest us. Let us not tire of repeating that all these questions interest us only insofar as they are current; and in the fear that the reader will be distracted from our desire to consume in the present moment, for everyone, and in a new social order adequate to the Truth, all of the mythical expressions, we ask him to do to his own account as and when we exposed the mythical drama, an update with his own individual situation, today in the world of 1931, in his daily life, his thoughts, his desires and his whole being. It will not be long before he realizes that despite all his "superiority" as a modern man, he strangely resembles prehistoric man; that despite some differences in relationships between the mythical characters it is still the same play that is played; that despite their different names, despite their scientific and intelligent aspect, despite having changed a little, the characters have always been the same since the beginning of time. Finally, he will realize the urgency of building a completely new world.
Space and Time
Scientific examination of the "something" of which the universe is made has led to the conclusion that this "something" is not a compact matter but movement. There is no more a state of full compact than there is a state of nothingness, no more matter than spirit. The movement of which the world is made is, metaphysically, the "?" Which arises to deny itself, that is to say to be reabsorbed.
The universe is therefore the representation that this "?" -- Gives himself to himself for this purpose, where the perfect serenity of the meeting of the beginning and the end in the absolute totality of the Truth coexists, and at the same time the struggles, the sufferings, the revolutions, all the drama in sum of the representation, in an absolute reality where nothing is true.
What is true in each element of the drama is its essence, its why, so that this representation is not outside the truth, in the external sense, but outside in the sense that it surrounds it like a seed surrounds its own germ. And just as "the grain must die", must cease to exist to liberate the life which it carried in him, and which, if one wanted to examine it under the microscope would be hidden indefinitely, so each element of the representation must die to itself so that another form arises which in turn must die. Birth and death, seen as inside the sap are external phenomena, simply surface phenomena. The main thing is to identify with the sap and not with the dying forms.
Everything is real
The truth is, we repeat, the why of each element, that is to say, its negation in its affirmation. This affirmation-negation (that in terms subject to time and space we are obliged to call in this contradictory way) is ultimately resolved into an affirmation, simply because there is "something" as we saw at the beginning of this talk. That there is something, that this something is totally, absolutely real, and that millions of men are at all times its prisoners, is an obvious observation because even if this "something" was only a gigantic "Maya" from which we have to get out, the suffering of the one who does not know how to get out is, for him, real above all, and the hunger of the one who does not have to eat is also real, and his weariness is real, and the order of things fiercely defended by the supporters of the Great Myth is in reality selfish, cruel, murderous.
Yes, even if all this would only be a formidable illusion, it shakes us enough today, each of us individually, to force us to conquer it instead of running away from it. The mythical values ??must be followed by true values. The big words with which the lawyers of the Myth weave their innumerable official speeches will do nothing: the problems of work, consumption, family, sex, etc. will only be solved in real terms of work, consumption, family, sex. , etc ... It is not a question of religion, morality, tradition, or any balance established on the unconscious data of an unresolved human equation. The total resolution of the human equation will necessarily lead us to then consider all material problems from a purely technical point of view, because the technique based on integral consciousness will have the leisure to move directly towards a human and real solution .
The "I" function
Our metaphysical point of view will allow everyone to discover the true meaning of their individual "I". One day it will therefore become impossible to base human existence on a false meaning of this "I". This "I" has a function to fulfill, a goal to achieve. This too is a question of technique as soon as we understand the fundamental problem of which the "I" is only one of the terms. Whether it is a human individual or a machine, the fundamental problem to be solved is the same: it is a question of why this machine is there, what it is a man, and put them in a state to function according to their true essence.
The role of an individual "I" is to consume itself, to dissolve in its own representation, and not to suffer in a mythical representation which imposes on it a role impossible to understand. The Myth affirms the reality of individual "I's" by keeping them in a state of complete unreality. If, on the contrary, the individual "I" reestablished their true reality, they could only "die" to bear fruit. Thus a society based on property affirms that the "I" are materially true since they are capable of possessing; and because they identify with their possessions these "I" lose the sense of their raison d'etre. They are distorted because they believe they can own, because their original, unresolved equation, the "I-it" equation condemned them to lose themselves, because they do not know who they are, what they do, why they are there.
In reality, the individual "I's" are the means by which creation in time and space reabsorbs itself by collecting whole time and space in one point of consciousness. All the research, the struggles, the anxieties, the sufferings of the Human Myth, all the beliefs, the crazy religious inventions of the unconscious are only the slow and painful reabsorption of time and space in one point at a time universal and nonexistent.
An individual human entity is only the possibility of reabsorbing an illusion, of destroying itself by fulfilling itself, of finding the universal by ceasing to exist.
The whole story of the myth is the story of this terrible reabsorption of time and space by points of consciousness, individual centers, which refuse to die, but which can only fulfill their destiny by dying. These millions of actors, who have gone mad, never leave their disguises for a single moment: the earth has become a vast asylum for the insane where each one, disguised as a "gentleman", a "lady", a capitalist, a statesman , as an employee, as an intellectual, does not know what a man is.
Revolution and culture
As long as the Myth was alive men built, on unconscious values, a religious and social order which had a meaning, a certain life: they played a play which had a reason for being, which evolved according to a determinism within which the human anguish was bearable. Today the curtain has fallen, the quinquets are out; the best of us have been terrified to wake up in a bloody masquerade which, humanly, has no reason to continue; the others, struck with selfish terror, hasten to repeat the words and gestures of the past, hoping to stop the assaults of the revolution. In this total crisis where everything is at stake, we are still making a distinction between the material revolution and the spiritual revolution, as if the words matter and spirit could miraculously escape unscathed from chaos
Before approaching with some details certain scenes of the mythical drama of totemizations, it seems essential to us here to stop for a moment to mark our will to base any attempt of this nature on the knowledge of the Truth.
There can be no "culture" if one has nothing to cultivate. In mythical times we had to cultivate the unresolved equation on which rested, by resting comfortably, all the spirits which, because they were part of the Myth, did not discern what their position involved of unconscious unconscious .
The incredible quantity of facts that a James George Frazer for example has accumulated in twelve volumes to explain why the priests of Nemi could succeed one another only by killing their predecessors, teaches us absolutely nothing from the point of view of mythical reality of these facts. These twelve volumes of the Rameau d'Or are fairly representative of the bankruptcy of a "culture" which is only the barbaric expression of "scholars" who, despite their "importance", have no more solved their own mythical equation than the "savages" they study.
But the correct vision of those who recreated themselves in the Truth can in a few moments replace in the general theme of the Myth the episode of Nemi, like any other episode of the myth, and understand it deeply, which Frazer never could make. We will see elsewhere that the explanation of this episode is very simple.
This understanding will have the immense advantage of making the history of the priests of Nemi as current and alive as are, as we have seen, the stories of Cain and Abel, of Adam and Eve, etc. example we see that culture can become current again, and be rehabilitated.
We have also seen that metaphysics, far from being a sterile and purely abstract game, can be singularly alive and current. Yes, at the moment when all the poles meet, a truly human metaphysics must unite these two poles of the mythical antinomy: the concrete and the abstract. It brings them together like all the syntheses that we establish: positively and usefully. The abstract does not exist any more than the Spirit, the concrete no more than the Matter: everything is movement. But since at the end of the Myth the birth comes from the matter, let us not hesitate to affirm that the Truth arises from the concrete, from the manifestation. Transfiguration of the world: Absolute Truth is the pure act of a fully human man. There is no other Truth.
Childbirth and matter
The development of the Myth and its historical development will lead us to understand certain contemporary historical facts, and to deduce from their examination the orientation that history must inevitably take. Thus the determinism of the unconscious will be superimposed on historical determinism, and will be explained according to the primordial human equation, by naturally noting that events once triggered undergo their own determinism, as a stone thrown from the top undergoes. 'a slope.
We will see later how the mythical Egyptian-Greco-Judeo-Christian theme, being destined to lead to a new birth, unfolded in order to make it possible. This theme, expressed by the unconscious in dramatic, symbolic, prophetic, etc. forms must be understood in different registers, and that is why we have expanded on the definition of the most important characters in the Myth.
The Woman being the personification of the character Matter (in duality) it is, since the origin of times, the matter which was intended to give birth to the non-mythical human, that is to say to put an end to the Myth. "Spirituality" and all the rest of the celestial scale could never, in any way, give birth to humans; metaphysics, it could only die; God could only betray or be crucified; the servants of the Lord could only "delay" childbirth; the Churches could only fight against the advent.
Apocalypse and communism
At the start of this last dramatic act, the end of which we want to mark today, a great seer, John, the author of the 4th Gospel and of the Apocalypse, had both seen this end and clearly shown how this end does had not yet arrived at that time.
This end, according to the inevitable determinism of Myth, was to bring, according to John, the collapse of the Churches, the total absorption of the "divine" by "the human", and the human deliverance by the Woman, it that is, by Matter. We will see later that these statements, although surprising, will be fully verified by the simple reading of the texts, just as we have done on other occasions.
The advent of the Apocalypse was at the end of the Myth, among a thousand other manifestations, to force Woman (matter, machine, analysis) to proclaim, from her materialist point of view, that the material truth of life material is not based on individual possession. (Once and for all, we specify that in this talk we use the word materialism not in its vulgar sense which for us is as reactionary and "retarding" as all that we condemn here, but in its revolutionary sense. We will arrive thus to discover a dialectical method in psychology, which will allow the materialist dialectic to deepen to the ultimate questions about the essence of man, questions which it has left unanswered to this day).
The social apocalyptic deliverance must announce (this was already done in the USSR) the end of the millennial struggle between man and woman by the advent of a third element, the human; (therefore rout of God the Father and all his male representatives, end of the great crucifixion of the Son, end of the humiliation of the Woman and her pain - asceticism, destruction of bodies, etc ..., end in short of all religions, all of which, without exception, are based only on this struggle of Man and Woman, and which therefore have no reason to exist). On another register this reconciliation means that the machine, female, ceases to crucify the man, that the work will be on the contrary released by the machine itself, because the "I" (females also) cease to base their existence on the exploitation and the property. Finally, from a psychological point of view, before this definitive advent, the complex of delay falls, since the goal is achieved.
The complete disappearance of the delaying complex is perhaps what should express in the most striking way the advent of the human. We will examine later in detail how, in all areas, revolution can be defined as a struggle against retardation. We will see it in the revolutionary idea of ??justice, morals, education (sexual education of children, etc.). We will see it in his fierce struggle - which for so many people is incomprehensible - against all those who in one way or another, openly or secretly, identify with the delaying complex of the Lord-their-God. The revolution does not want to beg for privileges, it insists that human consciousness is no longer delayed. Everything, until this five-year plan which changes every day by multiplying by 2, 3, 10, these wildest visions of the day before, indicates that all those who for one reason or the other want to delay his race in a whatever domain are the enemies of the revolution
Did the birth take place?
Let us not hesitate to say that tomorrow, that today, the whole world will have to understand that it is divided into two camps which are fighting for two irreducible points of view: one of the camps is moved by the feeling that childbirth has not taken place, that what men have been preparing for millennia will perhaps happen in the future, that it is therefore advisable to delay this childbirth which if it happened today would be an abortion catastrophic; the other affirms that the human is already born and that those who want to apply delay to him simply wish to kill him, for ulterior motives of individual terror and selfishness, to defend in all fields their "I" who do not want not die, to protect the mythical unconscious.
The convulsions of this world which commits suicide for fear of being killed are astonishing: this world which destroys the Truth pretends to fight to defend it. We will give an example of how the unconscious defends itself by reversing roles: thus it accuses the communist point of view of wanting to destroy individual free development, pretending to forget that the basis of the communist idea is to create a society which is "an association where the free development of each is the condition of the free development of all" ( Manifesto of the Communist Party ).
The most complete social order of materialism affirms that not only will it not immerse human individuals in the specialization of termites and bees, where, according to the defender of the spirit, matter should immerse them, but that 'He wants to tear them away from these specializations, from these roles that the class struggle has so far imposed on them. He declares that far from assassinating the moral life of the individual he does not want to "delay" it in any way, and that instead of mutilating it by fear, hell, rewards, the idea of ??sin, by submitting to pontiffs, to moral, religious, family laws, to so-called spiritual authorities, to usurpers of a so-called divine word, to all the jumble of traditions and prejudices, on the contrary, he invites everyone to freely dispose of their moral life, giving as their only moral law this "do not exploit anyone".
We will come back to these questions later but we already want to make a quick update here, a first ranking.
1. Bees have no individual possessions, they live under a community regime, and it is because of this that, deprived of individual stimulus, they are modeled before their birth, mutilated for the benefit of the community, crushed in their various social functions, made physically slaves of a "specialization" forced by the matter, which is the opposite of the human, which is precisely what above all the human must fear.
2. The question to be resolved is this: what is the social system which most drives this inhuman specialization, and which, on the contrary, is the one which lends itself best to the liberation of individuals? In other words, what is the social regime which does not oppose the human, which allows the individual "I" to be fulfilled by discovering their meaning, which allows them to find the right soil to die in bearing fruit?
If we extract from our presentation what it already contains of social values ??we can easily understand that from our point of view, the human "I", which perceives itself as an entity, was, over the ages, created by the environment (Nature and social groupings), following an unconscious process. These unconscious data shape the material order, which in turn brings up, in consciousness, this time, moral and religious ideas, which in turn again act on individuals while trying to keep them in their state of unconsciousness, and also act on the material order itself by trying to imprison it in ethical frameworks. In this formidable circuit which emanates from the unconscious, men no longer even have the opportunity to discover their reason for being.
All caste systems are based on this mythical circuit, and not on a simple intelligent organization of material things. Throughout the centuries there has been a constant interference of the mythical equation in all human relationships: much more, these relationships have only resulted directly from the myth, with as a result the adaptation of individuals to their mythical functions . Society has admirably managed to give slaves the souls of slaves, the exploited of the souls of exploited, the suppositories of the Myth of the souls of exploiters. Throughout the centuries the process of social crystallization has always been the same: human crowds, like an amorphous liquid endowed with a power of crystallization always identical to itself, have always reacted in the same way on contact with the same crystallizer, the Myth.
Each individual in a society based on Myth makes very exactly the gestures which his role imposes on him, he precisely debits the "ideas", the "feelings", the "opinions" which belong to his role. This role dresses him: as soon as he has a uniform, it is the uniform which acts, he is no longer there. The worker, the peasant, dressed as defenders of the order who crushes them, shoot their brothers; servants in livery have more arrogance than their masters; chained slaves built pyramids for Pharaoh, chained slaves built the Colosseum for the Emperor, slaves are working on the assembly line today for Ford, Citrokn, the shareholders, their dividends.
The sub-men, in a society based on the Myth, created specialized types, perfectly mutilated in view of their functions. Go talk to the sub-man, revolted by the slave chain, mechanized, emptied and then vomited by the factory! His nerves are reduced to a string, they no longer react. This is the republic of bees. Each mutilated slave can only do the three or four gestures of his specialization and he is doomed to do them quickly, faster, even faster, because his work must bring in more, even more. Whose? not to him. To the defenders of the Myth.
Having reduced to three or four mechanical gestures the dreary hell of an existence of sub-man the mythical monster would have only one step to take to free the slave: to make his last gestures by machines. Yes, but studying these latest machines, building them, transforming the material from top to bottom, it would be expensive, much more expensive than this slave costs. And all these difficulties are still nothing: the most difficult is to admit that the slave can produce for himself goods which he will have free of charge. It is not a material difficulty that must be resolved, but a mythical difficulty: is it still necessary to prove that any new capitalist rationalization only worsens the situation of the working class?
Release the work itself? Myth does not think of it. The Myth, on the contrary, finds a thousand delaying formulas for murder. These are benefits. Without these benefits, wouldn't it, who could pay the slaves? It is therefore, he says, in the interest of the slaves (they are only a commodity) that the merchant makes big profits, because, says the slave merchant, wealth is not what that work produces; wealth is its benefit.
When we have produced a lot, the slave continues as in the past: these enormous quantities of clothing, food, cars are not for him. The Myth, however, states that we have "produced too much". Indeed it is not a question of absorbing it is a question of reabsorbing according to an inexorable and mythical accounting rule. Nothing is given. "Who wants" will not take Life as a gift. He will have to buy it or die. It is not a question of nourishing men, it is a question of profits, therefore of prices. You have to keep the prices.
To maintain prices, we destroy, yes, we destroy a large part of what has been produced, when millions of men have such a need. So the Myth is happy: men have gone completely mad. "In the USSR, says Stalin, those who are guilty of such crimes would be locked up in insane asylums ..."
But it is much less for us in these pages to study economic systems than to understand their meaning in relation to the Myth.
Liberation from work can only be done by liberation from consciousness. Only fully liberated consciousnesses will be able to recreate a human order liberated from the mythical equation. We must destroy the reversal of images that the human unconscious projects on the world when the great human problem, the ultimate "why" unresolved pretends to be in order to calm the terror of those who are attached to possession unrealities.
A human order completely rid of mythical values? Well, that's the difficulty! It is not simply a case of trialing capitalism, or religions, or all the regimes that have sat on the delaying and vigilant function of the mythical Eternal in order to justify all the exploits, no, it is well the trial of all the subconscious sub-men that must be done, of all this sub-humanity which throughout history, and up to this day has usurped the name of the Human.
For by admirable biological rigor all these individual "I's", because they are female, have transformed men into sub-men, into insects. The republic of bees specialized in mutilation is what the mythical societies tend to strive for, and all their values, without exception.
A settlement of accounts
But we have seen that over the centuries the Myth has evolved. The different characters played their roles until bringing the drama to its conclusion.
Since the midnight of humanity when Oedipus made himself the blind accomplice of his female mother many experiments were made. Slowly the Woman who was the misfortune of her own Son was forced to humble herself, to arise from the earth, to become machines, statistics, bread, until liberating men by humans, until compel them to free themselves. How? 'Or' What? By a settlement of accounts. Certainly a total settlement. Too bad for the "I" who do not want to bear fruit, because the good soil is there, and they no longer even have the excuse of not knowing where to find it.
Total deliverance is within everyone's reach, despite the retarded rapacity of all those who are afraid. On the one hand it is proven today that a new social order can be established and maintained, on the other hand it will appear that the Myth is finished, that total, absolute Truth is finally of this world, and that it is within everyone's reach.
For us, we will simply try to express the Truth, convinced that this effort is enough so that what of the old homicidal Myth still tries to remain standing, collapses all alone. The stupid Temples that the unconscious has raised to fear prevent the sap of the earth from bearing fruit. But there is no point in trying to knock down the Temples with a pickaxe. You just have to be the sap. The struggle, despite the enormity of the Temples and the fragility of the first blades of grass, immediately becomes uneven: in a while the Temples will no longer be there.
We have always divided human representations into compartments. Frazer, whom we have already cited as an example of this false culture, puts under the heading "superstitions" the mythical representations of primitive humanity as a whole, without ever raising the question of the reason for being of the individual Frazer. So do all scholars when they attribute to religious representations of the past a superficial symbolic value.
We spoke at the very beginning of this presentation of the unconscious substratum on which each individual relies: this unconscious is the set of data which he never doubted. Not to doubt any data is not to enter it, therefore not to know it. The science of a man for whom his own existence is an unsolved problem, or a mythically solved problem, or, even better, which has not arisen, can no longer interest us. Likewise, we are obliged to reject all comments on the authentic gestures of the human unconscious that are offered to us by those whose metaphysical anguish has rested halfway through knowledge.
If we return to this need to push the interrogation of the world to the end, it is because we would like to follow the mythical representation in history, by restoring to objects and events their ultimate metaphysical reality.
Here is an example of this search for reality: we read in the Apocalypse of John (trad. Couchoud) the following sentence: "He said to me: the Waters that you saw, where the Whore is seated, are nations and crowds, races and languages ??. And, with this sentence the commentator notes: "Isaiah compares peoples and nations to seas and waters". With that, the reader is happy: he understood. What did he understand? That the prophet is a poet, and that he made a comparison. Nothing is more superficial. Neither the prophet nor the apostle played to make poetic comparisons. They both say, literally, that nations, crowds, races and languages ??are Waters: they are not like Waters, but they are actually Waters.
The prophet indeed knows the metaphysical meaning of things. If you asked your commentator, "What is a nation?" ;He would doubtless give, in the spirit of the pocket Larousse, an answer similar to this one:+ A nation is a union of men having a common origin and language ;. Its definition would be better than this or worse, but it would belong to the same order of ideas. On the contrary, the prophet sees a nation as a symbolic projection, in the dream of the world, of a truth that is both physical and psychological. From this answer of the pocket Larousse the prophet would doubt all the words one after the other, and would ask himself "what are men?" why do they come together in this universe? why is the universe there? What is the reality of all this? ... "And with each new definition he would again, tirelessly ask the same" why "until" why of why ", to the abyss from which the Truth arises.
Commentators explain: this sentence relates to Babylon, another sentence to the plagues of Egypt, such religious practice is a tithe paid to the deity. But what is Babylon, what reality were its elements made of, which came together and fell apart? In the equation "Universe" made entirely of unknowns, what are Babylon, the plagues of Egypt, a divinity? The commentator does not ask this question, and neither does the reader: "Babylon, capital of ancient Chaldea". They dream. In the dream we do not doubt the objects of the dream, we accept them. The prophet Isaiah and the apostle John are awake, they use the symbols of the dream but after having pierced them to their essence. Thus, imagine that a sleeper can analyze his own dream at the very moment when he does so.
The "explanations" throw us back on objects and facts that we think we understand as long as we are caught in the mythical dream, and as children we are satisfied. So we are still told that the Dionysian gospel relates to wine and we are told about the cultivation of the vine, etc ... Obviously all this is correct, but that men play to represent the mystery of wine, that is not enough to explain what the vine is from the point of view of metaphysical human essence. The initiate of the Dionysian Mysteries, on the contrary, explored the various ramifications of the universal human tree, and discovered the meaning of these specialized branches. The primitive and universal germ expressed, with the earth, and the vine which grows above, and the sun which heats the vine, and the cluster which gilds the sun, and all the vortices of atoms which compose a universe, things which bear Names, Human Names, which men had to recognize in their millennial walk through the Myth, like Adam, who according to the authentic account of the unconscious, was presented with animals in order to reveal their Names.
Philosophies We propose to show later that the so-called spiritualist philosophies, based on a God, or on Ideas, or on Principles that guide the world, or on a Supreme Being, etc are only mythical expressions which we no longer know what to do. It is already clear enough that everything that, according to these philosophies, guides the world and men, everything that hovers above us, we have long called the mythical unconscious, this unconscious that it is necessary to destroy it (and the only way to destroy it is to know it).
We also propose to show that if the materialist philosophies are, in our opinion, oriented towards the only possible outcome, their modality, which is feminine by definition, must lead them to give birth to a Knowledge which exceeds both matter and spirit. We want to invite in particular the socialist philosophy of economic determinism to find in the psychological study of the unconscious the very crux of the human problem, of the great "why". The new psychological dialectic of which we propose some elements here confirms and completes this materialist philosophy by removing its limits, and from the point of view of action it can offer the advantage of accelerating the destruction of the mythical universe by bringing the battle to the center of each individual.
However, it is only entirely the introduction to the study of Truth, an ethics which has never existed before, which is universal and absolute. We will try in a future presentation to trace the bases, which will result quite naturally from what has already been indicated here.
We will thus accomplish determinism itself, as Marx saw it, because if, according to him, and it seems obvious to us, the history of ideas has always been the consequence of the class struggle, the new ideas, now that there are already elements of a new society where classes are being abolished, can only arise from the human universal.
A conflict that forces us to choose
We are kind enough to forgive us for this rapid foray into a philosophical field which we cannot explore until much later: it is dictated by our concern to mark our position in an ideological and social conflict, the least of which we can say is that tends to challenge and force everyone to take a stand. The West, which we have said cannot biologically present two civilizations at the same time, is increasingly divided between two forces which will soon be called, without too many subtleties, reaction and revolution. It does not appear to us in fact that its biological process has been transformed, nor that our diagnosis of the Myth is wrong, and that suddenly two forms of civilization can exist side by side in the West, nor does it appear to us either that the USSR accepts to be purely and simply part of Asia, on the contrary.
Sooner or later we will see the struggle continue in the depths of our being, for two fundamentally opposed data, and we will have to see that it will imply on one side as on the other all the values ??in presence. Men in fact, caught in duality, can only divide into two antithetical halves everything they touch, so that everything we meet belongs to one world or the other, but cannot belong to both . To get out of this curse we have only one thing to do: resolve the conflict within us. And we would like these pages to be a call for everyone to agree to transpose thus the original conflict which is reduced to the two antinomic elements "I" and "that", in a psychological conflict which, once resolved, would abolish the fields forever of battle and human carnage.
What! will not the human find in him the power to make this miraculous transposition, and does he really still need so many massacres? Does he really still need to perform Abel's sacrifice carnally? If human intelligence can still do something about inexorable selfishness, let it therefore destroy the mythical unconscious on which these selfishness feed, let it starve these selfishness by placing each thinking being before the appalling nudity of its ultimate problem. inside, and showing him that he hasn't solved it
Where philosophy should end
This is where philosophy must end. Let there be a conflict either: the class struggle, the war, the destruction must continue until the end; but the man whose weapon is thought insists against all evidence so that this war is first of all a war of intelligences, and so that this destruction is first of all a destruction of the mythical unconscious. Since the fight is merciless that it takes place at least on all levels, and first of all on the one that is the most human, the least animal, that of our reason. But it is less painful for many men to fight with machine guns than to chase in the recesses of their being the shaky stones on which they built their precious entity, their self distraught, terrorized, ignorant, and who does not want pass away. Ah the beautiful subterfuges, and the sweetness of celestial consolations!
Until the end, even caught in the fray, even in the bloody confusion of blind conflicts, we would like our only weapon to be Knowledge in contact with which ignite fires which destroy unrealities. And our appeal is addressed much more to the victims of Myth - whose Myth has shaped slave souls so well - so that they suddenly become aware not only of their humanity but of a humanity that has never yet been reached, only to the senile suppositories of the Myth, whose function is not to want to die, and who alas want to force us to expect nothing from them.
From the point of view of philosophical doctrines we have said that the Myth can only be resolved and fulfilled by passing through a materialist philosophy. This is the last expression of the primordial mythical datum according to which Woman (or matter) had to give birth to a non-mythical thought, which like all sap does not fall from the sky but arises from the earth.
This first non-mythical thought is, therefore, when transposed onto the philosophical register, truly born of the earth. The mythical unconscious knew it, and that is what is so admirable. "The spirit of God was moving over the water" ... what! The earth was empty, however. When duality appeared in the book of Genesis, the Lord God still did not rain on the earth, and there were no men to till the soil, but behold, from the earth itself s raised a vapor, and it sprinkled the whole surface of the ground! What the Lord God could not do, the earth did alone!
But what will be the harvest? Caught in the horrible pains of childbirth she has not yet had time, poor person, to see her child who has just been born. And herself, the new Jerusalem descended from the sky, yes descended on the ground, it is black and dirty, it smells of sweat, it cries. Does she even know who she is? She shouts "materialism ... materialism ..." and those who are afraid raise their arms to heaven and "call on the name of the Lord".
Historical materialism unleashed the greatest revolution in history. He can no longer stop. Having broken down the walls of Myth, he must with a great blow of his wings forever break down the spirit-matter duality, and recognize in his own son the very one that has so long been "invoked" by turning to the Heaven: the eternal and primordial Human.
Revolutionary materialist philosophy stopped halfway to total Knowledge by accepting, without passing them into the fire of doubt, unconscious data, by accepting second explanations, "philosophical explanations" on the great cosmic question mark . These explanations explain nothing, no more than those of all the Frazers of whom we spoke above, no more than those of all the philosophies of the world. The last explanation will never be written, it will be lived; either, but the aim of philosophy will be to remove the obstacles of the unconscious which offend the Truth; the entity-man, the "me", this psychological knot created by the evolution of the planet, and which has usurped being, will thus learn why and how it is there, why and how it must be accomplished by destroying in the midst of impersonal Nature.
The Myth has reached the end of its course, played, represented by the same people of Israel who had one day taken charge of dominating the Woman. The Jews, Marx, today psychoanalysts, met the Germanic myth whose form of crystallization was always the return from below, was a desire for resurrection by the descent within the earth, within the waters ( the gold torn out, forged by the underground spirit), was always within the analysis an irresistible force, a dark sap, cloudy, too rich, violent, the virginal blood that the celestial woman overcome with love is finally come pour on the earth. (O divine, proud, cruel Hera, jealous of the nymphs of the earth, that you are far away). And this painful birth which resulted, this red birth, red, which could only be red, which can only be red, until its completion, here it is transported like an aurora, like a forceps, like an abyss, in Russia, between the two great Myths, between East and West.
Cain son of the Lord, Cain the plowman, the earth howls like a child, the sub-men tremble in terror. How will this Apocalypse end? It was announced two thousand years ago, and the subhumans are not yet ready to be humanly happy.
|La fin du grand mythe VIII par Carlo Suarhs - 3e millinaire|
|World History Timeline, 1931 | Timeline 1931|