{∅, {∅}, {∅, {∅}}} :: Incarnations of Ikkyu :: Kaspar Hauser's Anti-Heroes

"We enter into the night and we will only emerge as weak remains, we are too many, we will be more numerous and we will be increasingly numerous, so that chaos prevails and death is sated. Our masters are our enemies and our spiritual leaders, our seducers and their accomplices, we are orphans and we do not want to hear it, we seek fathers and mothers everywhere, they are promised to us even in Heaven and we invoke them from the depths of these abysses where moral order makes us subsist. In the future universe, there will be no mass of perdition, not because all men will be happy, but because there will no longer be a mass. With a hundred million humans, the Earth would become Paradise; with the billions that devour it and soil it, it will be Hell from pole to pole, the prison of the species, the universal torture chamber and the sewer filled with mystical fools subsisting in their filth. The mass is the sin of order, it is the byproduct of morality and faith, that is enough to condemn order, morality and faith, because they only serve to multiply men and turn them into insects."

Amplexus - mating position of frogs

Continence - sexual self-restraint

Silenus,

Thank you again for sharing Mary Huot´s masterpiece and Caraco´s words.

Below there is a link to a song you and the readers of this blog must have heard some time ago.

Stay well.

https://www.youtube.com/watch?v=low6Coqrw9Y

(Contd.)

Théophile de Giraud’s antinatalist hermeneutics of the Old and New Testaments would even allow us to think of a new Christianity more faithful to the Scriptures and thus antinatalist, which exalts the virginity of Mary, the chastity and the sterility of Jesus.

Caraco expressed similar positions to those of the Belgian scholar and also commented on the return to power of a female figure; on the priority role of Mary as Mother, Virgin and Prostitute; on the call to the son as his appendix, as the flesh that always depends on the womb that gave birth to him. The recovery of the matriarchy theorized by Johann Jakob Bachofen represents for the author the restoration of a quieter model of life that precedes the history of the fathers and avoids the chaos into which the paedri have plunged history.

Crime, punishment and salvation

In the face of all this Caraco has asked the following questions, which are legitimate and fair:

"How long will we be able to fool each other? All the terms have come to an end, the number of human beings is swelling like a sea in which the storm is about to start, the depleted soil discourages our efforts, the water will be lacking everywhere and the air is already scarce, the food has less and less consistency and the waste encompasses the ecumenism poisoning everything. Will the hour of truth not also be that of our agony? What will we oppose to our death? The ordinances of our Heads of State or the prayers of our spiritual? What do we need these parasites and these disorder advocates for? [...] How long will we still be able to deceive ourselves, hoping that the impossible will happen, beyond our obvious?" (BC, p. 118)

The evidence is the surplus of humans footing the Earth. The evidence is that mass and salvation are not compatible with each other. This is said from the existential point of view as the gnostic redeemed by knowledge is an elected relative to the destruction of the illic who are instead numeros, but it is also true from the anthropological and factual points of view. The masses, in fact, fall blindly into a descending spiral that will coincide with their complete dissipation. It is therefore necessary to counteract the reproductive act responsible for the multiplicity and the mismatch in which the human person lives and the dismatch that he is. If the authority wishes to maintain its dominion, it must no longer fill its land with insects.

The form of salvation then passes through sterility. On the contrary, generating means committing a crime in which the crime consists in bringing new human beings into the world, the punishment in the curse of living and sharing a Earth unable to sustain us all. Gnosis, as a path of knowledge and liberation is a slow but above all inadequate path to save humanity as the dark jungle only lights up to the spiritual; in order to salvation it is then necessary to make the sleepwalkers desperate and unbelieving4. On the contrary, hope and optimism – which Caraco imputes to the Jews – are an opium and have as a consequence the act of generating.

The illusion of progress and confidence in history were two of the wounds that favoured demographic growth and guaranteed the blindness of sleepwalkers. And this is not only because of the discovery of new systems of social organization and new care in the context of medicine, which have helped to lower the mortality rate in the face of a continuous increase in the number of births.

Precisely because power is the ‘father’ – it is interesting that in Post mortem, a work dedicated entirely to the death of the mother, Caraco attributes to the ‘Lord Father’ the role of the negligent overwhelmed by feelings and piety – it encouraged procreation because it always needs new children to resist, to last and to renew itself; He has made the world and religion his favourite companions to secure himself.

To this nature, the author responds with a parricide that replaces the Son (the obedient sleeper) with the anarchist and the nihilist. These figures are, in fact, "the last reasonable and sensitive men among the deaf, who mourn, and the blind, who fight" (BC, p. 107). The roots of anarchism also sink into Gnosis. Showing the red thread that binds the anarchist to Gnosis, Fava wrote that the Gnostic – like the Anarchist and the Nihilist of Caraco – “should not accept, learn or profess what has already been said but be able to discover true interpretations of himself by knowing himself through experience; If he is capable of it, he must go back to his own divine nature by explaining his own existence" and about the mass:

"The Gnostic God is the splinter to which the dissolving of the mass that hides it makes room; it is born only as the overcoming of the overall injustice of the entities. In this sense it offers no comfort to human existence, no code for orientation; It offers only as a principle of contrast and general overthrow of the status quo, according to the rules, methods and purposes of those individuals concerned to make this principle actual with their commitment, that is, with gnosis.
Beyond its religious character, then, gnosis manifests itself as a different, radical, personal, emancipatory, libertarian mode of existence, and that is why anarchism has taken account of it in its structuring into philosophy and political theory."

But the anarchist is far from being heard because humanity is still a child and needs the paternalist power from which the Gnostic instead frees itself. Salvation therefore remains a lonely path for the walker who has encountered the wreath and towards it he heads. This elite component prophesies an almost apocalyptic conclusion in which Caraco prospects the inevitable defeat of the world as a final and decisive stage preceded, however, by an incurable and insurmountable agony. Only then will mankind finally stand up and cry out of grief, some will anticipate death with death, others will deny it. Everyone will be returned to nothing anyway. A sleep this time eternal and without dreams.

Mother, abyss and redemption

Post Mortem is dedicated entirely to the death of the mother. On death and the “Mother Lady” Caraco reflects and returns continually in a writing that returns its total dependence on the mother’s figure but also its hatred, belonging but also the distance that unites him and distances him from such a determining, lucid, fundamental woman.

This Jewish woman, who died from a lung disease and was placed in a chain between civetery and philosophical disposition, occupied the existence of the son, indeed the non-existence as Caraco had to add in the last page of this collection: “My life has never been anything but a page not yet written [...]. My Mother was the only one whoined what I dare not call my existence, her victory is total and I have no flesh except as much as it takes to feel spirit. My Mother has become the altar where I went to offer myself to that principle of which she did not know to be the announcement down here." (PM, p. 119)

The maternal on which Caraco stops and reflects, however, is not only that of the Madonna Mother planted and compassionate by the Lord Father, but also the Archetype of the Great Mother, of the Glorious Mater whose his is only an identification: “The Madame Mother, an unusual person, referred me to Archetype and presented me with an Eternal Mother: Thus, even if the person disappears, he does not drag the Glorious Mother into his own death, the cloud floats in the winds, and the Archetype that she suddenly concealed from us remains forever inamovible.” (PM, p. 97). The Principle.
The Great Mother is an ancient figure found in the most ancient and distant cultures and civilizations in time. The archetype of the mother is a symbol of life, birth and fertility; The one whom Albert, as his son, called ‘mother’ or ‘Mom’ is only the person, the love for whom is in truth a bond with the perfection of the archetype (the first good is a feeling of inclination and not of gratitude and appreciation).

This sense of the eternal comforts the children for loss but is only intuited by the few chosen ones who possess the Gnosis and recognize in it the unity, the origin, the beginning. It is therefore acute, in its irony, the sharp criticism of the feminist movements which, with their works, imply a “progress [sso] only with regard to manifest rights” but as their sole purpose the “making of the woman a subordinate man, merely the abortion of a virility by dubious definition” (PM, p. 100);
the true bond with the Mother is much more original, initiatic, deep.

Caraco's relationship with his mother is, however, philosophical because it was first and foremost existential. From this woman the author has learned the indifference and continence (at the beginning, the author reveals that he does not feel a feeling of affection for the mother also because she castrated him), from her the rejection of love, the chaos and the darkness of the world; Despite the profound and deaf hatred for an original error, the birth, Caraco acknowledges to the Mother a great wisdom through which she had understood the world and had transmitted this understanding to the son who expressed it in his writings and in his philosophy that even the woman, despite everything, understoods, shares, nourishes. Above all, as a mother, she recognized the selfish reasons for her gesture and asked her son to be little indulgence towards her.

The author suggests that it was also the mother who paid the price of this lucidity and of this erosion of the love feeling; The son felt an unusual indifference to him, he didn't shed any tears at the time of her disappearance, and he welcomed death with the coldness to which he had been brought up. This existential peace, which does not cancel the presence of the mother in Memory, also derives from the conviction that death was in the end the true, only and desirable sustainable salvation; the permanent recovery of the wound; the only light before the perpetuation of darkness. Such indifference and distance are therefore a response to what his mother had transmitted to him that, precisely because internalized to the flesh "was not worthy to be propagated. [...] Instead it was our common duty to disappear, so that our sorrows might be buried with us.” (PM, p. 118).

"Thus, if on the one hand the son does not forgive the mother the fact that she has been castrated (whatever this word means in his texts), on the other hand he intuits the latent prevention of this gesture that avoids the spread of further pain.
The pain is everywhere and the first duty is to avoid it, it is the moth of love, love and pain go hand in hand, less we love and less we are threatened, it's true of love to degenerate into triple divisions, so we learn to tremble for others and we carry the chain of restlessness. Our destinies sleep in the eyes of the most innocent virgins, in the shadow of the more enchanting young men the slavery advances in arms, the illusion re-emerges in each generation and the embracers are the perpetrators, for centuries and millennia the only remedy is continence. (PM, p. 85)"

As an eternal figure (the archetype), the mother reveals the understanding of the world because she constitutes its principle. It is the unitary and multiple element from which things arise. It is the impersonal law that regulates the cosmos, the generating and voluntary principle that explains the world, sustains it andins it. Caraco, however, acknowledges the need for the wound when he states: "I have no flesh except as much as is necessary to feel spirit." (PM, p. 119). It becomes necessary to atone for one’s guilt in order to overcome it and the flesh is the place that allows the spirit to know itself and therefore to transcend itself. It is the pneumatic spirit that reveals to him the chaos of self-esteem, the knowledge that allows him to dwell in chaos with patience before overcoming it. The Mother thus becomes the source of light (PM, p. 44) which makes the darkness decipherable to him. The place of fall but also of salvation.

Abstract:
The purpose of this work is to present some of the themes of Albert Caraco's philosophy. In the essay I will focus mainly on his Gnostic thought which is at the basis of his conception of humanity. Caraco recalls Augustine's concept of mass destruction to describe humanity and its tragic end. To avoid this goal the solution is sterility but it is difficult for humanity to such a result; Therefore, it is likely that it will have to deal with its dissolution. I conclude this essay considering the role that Caraco's mother played in his life and in his thinking.

Keywords: Caraco, infertility, gnosis, dissolving

Greetings my Philosophical Brothers (and Sisters?)!

Thank you for your efforts.  I have been experiencing heavy "ideations" --- leaving out the "S word" so as not to trigger any alarms.   I have lost my desire to impress anyone.  I don't care what anyone thinks of me anymore, and I find myself reflecting on a line from the film, Dead Man, where the Native, "Nobody," tells "William Blake" that this world no longer concerns him.  There is something very comforting in this idea:  That we may have reached that point where we are more focused on HOW TO GET OUT OF THIS TRAP than in strugging to acclimate oneself to it.

I find that the best way for me to read these threads, being homeless and all, is to scroll to the top of the current page, find the PRINT "link" at the top right hand side of webpage.   Once it is in printable view, Ctrl-Print will bring up the print page :  just choose SAVE AS PDF.   Itg will save the entire thread.   

I have had to charge up a deactivated "phone" to use it for reading.   Maybe continuing the slow reading of Caraco will distract me long enough to forget that I just wan to _ILL myself ... How fickle I am!

 

I would have offed myself by now if it were not for how relieved I feel upon realizing that this world no longer concerns me.  I am almost free!

I will try to read some of these threads while in the library, but I also wish to load up a couple devices with data from my beloved multibooting notebook computer.   I am sorry I have not been able to participate here.   

I am coming to terms with this lifetime experience:  that I am the eyes of Schopenhauer beholding the sorry state of this Worst of All Possible Worlds.

I really think you, Raul, and Holden would dig Bradatan's In Praise of Failure:  Four Lessons in Humility.  It definitely zooms in on the Gnostic explanation of our reality.

Holden,
  Some quotes for you from Albert Caraco's Post Mortem:

"I do not ponder on my life much, this makes me fairly insensitive and I uprooted my complaisance years ago, I am similar to the rock that waves thrash, the sea is grey and the sky black, the clouds fade away and the works stay. I take root in the rejection of pain as well as joy, my love only goes to holy indifference and henceforth I am one with it, my entire life is a school of death, besides I do not have much merit and since childhood I have never felt quite right, a prey to permanent uneasiness and subsisting thanks to remedies."

"Their love for life reminds me of a hanged man’s e-rection and I am not far from thinking it comes from the same source."

"God does not love us and is not an object of love, Mysticism in the end is but Narcissism and the personal God is only nonsense; that the wretches’ need to be comforted proves the wretches’ debasement, not the evidence for the figures they suppose.  The God of the philosophers is enough for me, I myself am a person and I don’t look for personhood outside of myself, I consent to my permanent death and the idea of salvation seems delirious to me, to be saved is to be r-aped metaphysically. Madam Mother preferred Classicism to any form of Messianism, she was saintly right."

On flirtation and seduction:
"The pleasant exterior, the laughs, the games, the trifles and the graces—the foam of the deep sea and under the foam a black world where we do not belong to ourselves, but to the species."

Stay aware.