Rebellion, in whatever nefarious form it opts to take, is the fullest manifestation of the most based and depraved instincts that organized man is capable, depravity that is not only witnessed in the emasculating expression of the rebellious act itself but through the allowance of all such rebelliousness by “the powers that be”; allowance which indicates more than anything that the strongest members of a given group have overextended whatever natural and spiritual boundary that was bequeathed to them by their own hard-won victories; triumphs that establish an ordered hierarchy around the finest and fittest champions of that struggle who thereafter not only set the moral, ethical and spiritual standard but decide (according to the nature of their own example) who might be nearest to them in order of rank and prestige; order which, by deciding the moral frontiers of hierarchy, becomes the spiritual embodiment of the group itself whose limits, the more they extend and expand outwards into increasingly deleterious, “foreign” terrain, expose the organism to greater, more varied and deadly cultural, epistemic and linguistic contaminants, those which always materialize out of the unassimilable beliefs held by ever more alien peoples whose faithfulness towards their own moral extremity renders the potentiality of their integration into the larger societal organism all but impossible; impossibility which is demonstrated through the continual unrest and repeated rebellions that such aliens everywhere incite which – if not brought to heel by either a demonstration of overwhelming self-confidence of leadership or else uprooted to the uttermost so that they may be cast as far from the organism as conceivably possible – will inevitably become the disease that will alter irrevocably, if not destroy entirely, the spirit integrity of the original unit.
The first signs of rebelliousness among a hierarchical people should therefore be seen as the initial symptoms of cultural unhealthiness and racial obesity; “health” seen here as an organism’s ability to grow and evolve in a more or less self-sufficient and coherent manner, requiring for its flowering no undue reliance on that (and those) which are beyond its own self-won bounds; “obesity” as the external signal which indicates that certain debilitating degrees of cultural tolerance and moral indifference already afflict a given group, the latter which can only be expressed by the heirs of privilege who had no bloody hand whatsoever in securing its initial right; heirs who are not merely born into decadence but are the corporeal embodiment of decadence itself; decadence as that principle which – exhausting itself on its own unique “principlehood” – must thereafter continually reach outside and beyond itself to simply maintain its own so-called “essential” characteristics.
The acquisition of all “objective knowledge” or “articles of truth”, those which are presumably beyond and alien to the subjective experience, is simply one of a great many decadent expressions of personal insufficiency. Thus is Science – insofar as it is the belief in, search for and organization of such knowledge – likewise a decadent, perhaps the greatest of all decadent forces civilization has ever known or will; Science which promises even the weakest and most insufficient of men a certain degree of power if only he can acquire enough training, indoctrination, credential, etc.
Art then, as that force which stands opposed to the immovable infallibility of Truth, is the only practice and mode of being available to man that has the power to imbue him with the tools to check decadence’s near-irrevocable decline; Art which must, of course, be pursued for its own sake and purpose, divested of any lofty hope or earnest want the artist may seek to attribute to it in his own disgusting bouts of self-ignorance.
Scientific civilization, as the organization and technological integration of decadence which denies the efficacy of subjective self-sustainability, must continually ventilate and otherwise reach outward so as to appropriate ever more expansive domains and resources in order to simply satisfy its own existentially directionless appetite.
Having been acquainted for many generations with the foreboding reality of the earth’s apparently finite and definitive bounds, Scientific Civilization has long flung its infinite cravings onto the hope of the stars whose stupefying grandiosity everywhere promises to prolong the futility of the Scientific Practice once the life of earth has been decisively extinguished; the stars whom every thinking mind today beholds as a kind of celestial Christ whose apparent limitlessness sustains their yearnings and assuages their fears like an ever-regenerative Eucharist: bread and blood that mitigate the Scientific dread of its own ontological implosion with the guarantee of near-endless material justification for its own continued existence and employment.
Devil walks into bar. Orders drink. Asks Philosopher sitting next to him: “And what do you do?”