SEXPOL

August 6, 2012

Real men know how to live their lives
without asking anyone’s permission.

Sweet oblivion is the masses’ demand!
Deprive them of free love, and they’ll seize everything else!
That led to revolution. It led to fascism and doomsday.
How Man Became a Giant. Deutschland uber alles!
The goose-stepping, mass-marching orgasm!
[Cheering, Applause]

The bloodstream orgasm of the alcoholic or junkie!
[Applause, Cheering]

The cerebral orgasm of dogmatists or religious mystics!
[Applause, Cheering]

The muscular orgasm of compulsive workers, athletes and artists!
[Applause, Cheering]

[Brass Band Continues]
Deprive youth of their right to the sweet electricity of sex
and you rob them of their mental health!
Children and youth are entitled
to the happiness of the genital embrace!

Back to our own, our true human nature!
Restore to every individual the right
to love! “

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Solidarity with the rich

August 6, 2012

Think of all the pain and hardship. Everything you have no control over. The impossible agony of choices for those who live desperately. The incredible tragedy of life for some, for many sometimes, and for the most of us when we’re not so courageous. You can’t blame yourself for hating those who could be of help to those who suffer so much absurdity. In a world where so many more than ever are dominated and such little is left to escape to, except for the dominant, would you rather be the latter or the former? No matter how terrible the situation may be, do you not pity the oppressor so much more. How could you live with yourself in their position. Indeed they are the true losers in relations of domination. It is from this terrifying fact that struggle for freedom ought to spring. We must ally ourselves with those enslaved by privileged, those encircled by it so tightly as to be indiscernible from it. Those imprisoned by privilege deserve our kind eyes and complaisant ears, they are entitled to solidarity. The most colonised is the coloniser. How pleasant and decadent it would be to dance with them. What a task. How much I must be in complete cognisance of my self in order to play thus with those who are best placed to destroy me.

The exploitation of the rich is the most tragic because their freedom, more practically so than for the poor, is subject to no one else.

Those who garner more pay are those who least do what they want or what they are meant to, to the point that perhaps, since they claim it is what they want, and since they are so rewarded, that they confuse who they are with who they might be, were the circumstances different, were the choices less absurd. These doppelgangers of the disenfranchised are indeed representative, even though they are foes, because they are also their own most wretched enemies. It is at them that security and economic development must be directed. The rich are begging for friendship and theft.

But how? Recall the story of Scrooge McDuck. Why did Scrooge change his ways? It is certainly not the fact of his having been told that he was being greedy. He had been told many times and ignored all warnings, ba-humbugging them. It was rather the fright that did it. The paranormal activities, the fact of ghosts and their magical abilities to uproot, disorient, decontextualise him made Scrooge believe. The ghosts, these metaphysic adjudicators, forces that had nothing to gain, made impossible things happen in real, tangible, undeniable life. He could feel for real, and since he really was who he was, as was made horribly evident all at once by everything he had hitherto brushed off as unrealistic fantasy, he got scared. He remembered, and it meant something because he understood now again that he did indeed have a soul. What the world told him was all of a sudden consequential. Scrooge attained consciousness.

Without consciousness there is no memory, there’s nothing to remember. Without memory there is only action in the moment, consciousness in the mind of another, perhaps, an alternate world, a parallel universe. This explains the feeling of an unconscious person, or at least that of a life lacking in consciousness.

Consciousness can can only be conjured-up for one’s self. But the process is dynamic. Consciousness is situated. One must become integral to context in order to densify consciousness. It is strangely enough a conscious act, a wilful one. But it does not stem from the self anymore than it does from anything else furnishing our lives. Others are with us just as we are with our selves. But the outside world, despite the structures we’ve built, is in no way shape or form subject to us the way we ourselves are, no matter how much it may bare weight. Consciousness must come through us. We are compelled, certainly, but only we can say yes. The world, despite it all, respects us. We are part of the world. It makes perfect sense.

It’s not about making abstraction, about forgetting what’s going on, life. It’s the exact opposite. It’s about being able, as much as possible, to feel where you are, who you are, what’s up, what’s happening, how’s it going, how are you. To the point that you can toy with it, make something of it, make it interesting, make it popular, have it say something, let it be, check it out, etc, be with it.

This is the task of the winner in a given situation. It is our own task when we are ourselves in situations where we are the winners. And when we are the losers, we are not free to compete. Winners struggle against prevailing tendencies. If, as losers we pander to these, they will lose their cool or gain composure, and while we may have the best of their instability, once again unfazed they will crush us and make us pay for their forestalled freedom, of which no interest can accrue. Meanwhile life would reduce. So it is important to help those who in appearance threaten us, but for whom in reality we represent doom.

“In order to express a most delicate and largely subconscious life it is necessary to have control of an unusually responsive, excellently prepared vocal and physical apparatus. This apparatus must be ready instantly and exactly to reproduce most delicate and all but intangible feelings with great sensitiveness.” – Stanislavski, An actor prepares.

In life, you can’t go just on what people say. Instead, you have to figure them out by paying attention to what cannot be expressed without being cheapened, what they cannot help but betray. In a spectacle, an actor must say what they mean, they must demonstrate, positively, what they mean to express, in order precisely to feel it and live it out utterly.

Ought it not be the other way around? That we should be dull and the illusionist a mystery? At the very least should we not mean what we do?

This inversion is not so far fetched. After all, the actor identifies with the character as it comes together from the literature and study just as the spectator identifies with the character as it is embodied by the actor. The spectator is already doing half the work, albeit not as consciously, or boldly expressed. And what is better suited to preventing theatricality and cliché than reality itself. Well perhaps this is not true. Or rather, perhaps it is a goal for anyone aspiring to agency that reality and fiction in their lives be clearly distinguished, or at least that a habit be formed to punctuate action along these lines.