Alt-Society

We're trapped in the belly of this horrible machine, But the machine is alive and ticking

Society enslaves us and robs us of ourselves. In this text I will explain how, and provide a solution, a route for escape from society. Not meaning, not a goal, but a reason to not not carry on because of inauthenticity. Realizing the existence, complexity, and overwhelmingness of this slavery and robbery, and internalizing its components and impacts, is a Process, a motion that requires energy.

Another text I am writing focuses on the much harder problem of how we rob ourselves of ourselves, how we can become aware that we are biological and psychological slaves, and how it is still possible to overcome that realization.

Have a cup of coffee

Should I kill myself, or have a cup of coffee?

--Camus

Terrible quote, trivializing death. Let's focus in an inverse order on the question of suicide: the second-to-last step of an authentic life. You should not kill yourself if you don't have to, as it is as meaningless as living itself. Life is slavery and robbery and suffering, but we can escape it in other ways. Yes, escape life, but live. The path to escape leads through suicide, as a realization and an internalization, but the correct path doesn't commit it. This contradiction, and many others, will be elaborated further on.

A Non-Consensual Life and Suffering

One way to look at life in general (the sensory biosphere), is as a giant motor which spins without consent or awareness of its own, and due to the competitive mechanisms which drive it, it often takes the form of a race to the bottom (Meditations on Moloch)--and is very likely a net-negative (especially for non-human animals, wild or farmed). Think about trillions of instinct-driven insects: what is the overall sum of their sensory inputs? Very likely suffering, and still they persist in their struggles.

Can this paradigm be applied when considering human life?

Societal Slavery and Disassociation

Let's assume that physical suffering in developed countries has been significantly reduced for humans, however there still exists plenty of psychological suffering, and remnants of physical suffering--along with empathy which amplifies the horrors of the human condition.

What was the drive behind this switch from pure physical suffering to a more complex type of suffering? It all began with evolutionary pressures because of which humans evolved higher cognitive capabilities. However, there was a dire price to be paid: social behavior, and its consequent--society-creation.

Often, we take it for granted that, in the end, society and civilization are positive creations: but are we really the creators and the primary benefactors of these constructs? Most often, the implicit answer is: yes, of course! It enables so much: a normal life, less physical suffering, help when we need it, and most importantly: pathways for self-actualization. However, determining who takes the role of the creator and benefactor, and the objects of these processes, in this complex situation, may not be as simple as it appears. What does this hypothetical alternative to humans create, who benefits from what, and how?

As you might've guessed from the title of this section: it is not humans who benefit from, and it is not humans who create society. Rather, society is a parasite that uses humans for its own reproduction--it creates us, and it uses us for its own benefit, forming us through concepts of "self-actualisation", "meaning", and "happinness". We suffer in this society, we work and fuck to reproduce it, we are its unaware slaves--and we are mislead to believe in concepts that serve only this very same society.

We are, indeed, societal slaves, robbed of ourselves.

First-Order Anti-Social Archetypes

What about various forms of rebellion against social norms, or anti-social behavior, though? Aren't they proof of the possibility of escape from society? It depends on the context under which we examine the term "society". What I'm referring to is not merely a collection of interactions, institutions, industries, and norms--but rather the whole of social being. That includes folklore-like roles people play in social interaction: even the roles which we term as rebellious or anti-social fall under this category.

Society as a Psychological Subject

Society in this context is a system to which we can ascribe psychological properties such as defense mechanisms: and rebellion and existentialism are two of those concepts, or archetype-traps which in fact benefit society by forcing people to still find meaning in their lives. A criminal, a revolutionary, a poet--society creates its own puppet rebels. Rebellion is a product of the system in the same manner as the things it opposes, by the principle of public punishment or public reward. The most common archetype, the worker bee of society, is neurotypicality.

Disassociation

The first step towards psychological emancipation is disassociation from society. This means refusal of any given role that perpetuates and reproduces society. If this idea and Process of disassociation is internalized--one can find oneself in a state of confusion and depression. I fear this is a requirement for an authentic life, however it also represents an opportunity for authentic existence.

It's evident what disassociation from society means from the rest of this text, however, the more important part--what comes afterwards, the actual act of emancipation--will be discussed later on. Now, we shall deal with a much heavier problem: ego slavery.

Emancipation from Society

Island

I love that which crashes and burns
Spins, buzzes and turns
And I love all the untouched things
And the touchers, the machines

A dream in which I'm alone
Just for those moments in time
An escape into the unknown, I take myself away
I want to leave, I love to die

The only ones I ever loved
Mere fantasies of my own
And their engine, their core
I hope I never get to know
Because it's broken, it just lasts
Goes on and on and on
Never to create, no love, no hate
Never to process, merely to possess

As concluded, meaning and rebellion are mere traps society infuses us with in order to reproduce itself. We must deny society in order to emancipate ourselves, but in a correct way. The first part of the Process was destructive: disassociation, the second part is constructive: emancipation (finally). There are two possible routes: the path of the artist, and the path of the revolutionary. Followers of both paths are psychopaths and lovers and liars, but in an inwards way.

Both routes, artist and revolutionary, were mentioned as archetype-traps, so this might seem contradictory. The point is, however, in this very contradiction, the breaking point, the Lie, and the self-Process of becoming authentically anti-social. Both routes must be authentic, in the sense that they come from within, from our own Process of discovery and interest, and must be anti-social in the sense that they don't intentionally contribute to the reproduction of society. The contradiction, the Lie we must consciously believe is that they are anti-social, and yet be prepared that we can change nothing and that our choices are pointless. This is a description of a path, not a stopping point in thought, as motion is anti-social.

It is not the form of the artist or the revolutionary that is relevant, but their content. The reason why not only suicide is a route towards emancipation is because society is not as powerful as it can seem, it can be denied in this life.

Artistic Emancipation

Never Forgotten

I used to visit
From time to time
Always expected
Though never planned

The crystal forest
And all the roads
The living cities
Industries of old

Pictures painted, under my eyes
Memories collected, I truly felt alive

Will I ever see it again?
Have I ever even left?

Where am I now was it all a lie?
I cannot know, have I died?

This is the path of love. Find a Lie through which you can internally construct a replacement for society, create an alt-society, alternative world, in which every motivator is defined by your own occupation: be it art in a conventional sense, or science and technology, it must be a Lie you consciously work on and maintain. In a personal example, these were my technological projects such as the Mona programming language, and I also had pursuits of creating artificial consciousness. I had created an alternate society in which the question of meaning was irrelevant, driven by authenticity. This was a non-parasitic alt-society, a mere hallucination, an escape from slavery.

None of this has anything to do with the archetype of the lunatic which escapes material reality. Always be materialistic in your pursuits, rational and useful because why not? Why would you choose to harm yourself mentally? This note on the interaction between alt-society and reality (personal and worldly) is important: it is what differentiates it from existentialism (elaborated above).

Revolutionary Emancipation

Century 2017

It was only one time
Once again, once again, Century 2017
Light the fires, light the people
Fight order and persons
For they are weak bleeding dogs
Create chaos, create
Create death, create
Produce, ticking and clicking
Feed, munching and crunching

Fires burn fires of the pistols
Fires burn fires of the revolutions
Fires burn fires of the pistons
Of engines, tanks, factories
Burn and kill and produce
Live again, love the machine

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Learn, learn, learn

-- Lenin

This is the path of hate. Hate society so much, you deceive yourself into believing you can change it. And do this correctly, by gaining as much knowledge of how society functions as you can. The best way is through Marxism and anti-individualism, i.e. systemic reasoning.

The left itself is probably one of the most malevolent parasites serving society at the moment. Do not be a leftist, be a Marxist, a revolutionary. I suggest reading Bordiga after covering essential Marxist texts and terminology:

  1. Party and Class
  2. Doctrine of the Body Possessed by the Devil

Additionally, I believe any revolutionary should internalize these 20 points by Monsieur Dupont:

  1. You don’t have to join anything – set your own terms of engagement with the milieu.
  2. Only give that which you feel comfortable giving.
  3. Never tolerate moral pressure to participate in ‘actions’. In response to activist holy-joes say, ‘we should do nothing’ to establish different grounds.
  4. The revolution does not rest on your conforming to a set ‘consciousness’, so don’t feel bound by orthodoxies or demand it of others.
  5. All groups only really survive on the work of one or two individuals, so if you do make any contribution at all you are doing more than most – and always speak as yourself and not as the group.
  6. It is possible to be pro-revolutionary and lead a normal life; don’t run away to Brighton; don’t adopt an extremist personality; don’t confuse pop/drug/drop-out culture with revolution.
  7. If you try and ‘live’ your politics you will separate yourself further from other people, thereby limiting shared experiences and perspectives.
  8. Try and commit yourself for the long term but at a low level intensity, understand that early enthusiasm will fade as everything you do falls on deaf ears and ends in failure.
  9. Remember the role of the pro-revolutionary milieu is not to make revolution but to criticise those attempts that claim to be revolutionary – in other words: push those who are politicised towards a prorevolutionary consciousness.
  10. Just because in the future you will become disillusioned and burnt out, and you will think prorevolutionaries are tossers, it doesn’t follow that revolution is hopeless.
  11. Remember that revolution does away with revolutionaries, it does not canonise them.
  12. Begin by criticising all cliques. If you are on a demonstration and you look around and everyone is dressed the same as you and they are all the same age then there is something wrong – expect there to be hidden agendas and personal fiefdoms.
  13. Groups should only exist to achieve a stated short-term purpose. All groups that have existed for more than five years have outlived their usefulness.
  14. Don’t get sucked into single issue campaigns unless you personally want a particular reform; revolution cannot be conjured from animal rights, legalisation of cannabis, peace, etc.
  15. There is a cyclical tendency in groups to ‘build up’ to big anti-capitalist events – resist this, consider why groups are so keen on spectaculars, then think of the day after May Day.
  16. When someone makes a statement, think to yourself: who is speaking, what do they really mean – what do they want from me?
  17. Many pro-revolutionaries have decent jobs and come from comfortable backgrounds and then lie about it/
    adopt prole accents, etc. They’ve got a safety net, have you? Don’t give too much.
  18. Don’t look for ideological purity, there is no such thing. If it suits you, if you have a reason, then participate all you want as an individual in any reformist political group or institution, so long as you do not attach to it a ‘revolutionary’ importance. Your pro-revolutionary consciousness must be kept separate from all personal and political activity.
  19. There is no need to go looking for ‘events’ – they will find you. In this way your effectiveness will be magnified because you will be ready and you will act in a certain way which the people around you can learn from, eg, solidarity, ‘us and them’, and ‘all or nothing’ perspectives, etc.
  20. If it helps, think of it this way: you are an agent from the future; you must live a normal life in the circumstances in which you find yourself. Maybe you never talk to anyone about all of what you think but that doesn’t matter because when the situation arises you will be in place to tell everything that is appropriate because that precisely is your (and nobody else’s) role. All the time you are getting ready to make your contribution, one day you will do something, and you have no idea what it is, but it will be important.

Afterwards, read and study organically.

On Art and Revolution

Both of the paths are indeed one and the same, just manifesting in different ways. Obviously, I ought to fuse together love and hate. Art is revolution, and revolution is art. Alternative worlds and outwards hatred attract each other as opposites tend to. (I will likely write a longer piece on the concrete relationship between art and revolution later.)

A Note on Existentialism

How is this any different than existentialism? It's different in the aspect of the existence of a Process, a Lie, and of Awareness. Existentialism boils down to simple freedom: find meaning either where you must or where you want. No, it has to be more complex, more Contradictory, and Aware--more authentically fake. In a sense, Alt-Society also has to be bound to a material reality, to your own needs, and is fundamentally a rational and non-free place as well (in a different sense than society).