Culture

The Tiny Men Who Can’t Solve Anything

by

Last column I wrote about how in our spiritual journeys, opening up to others is part of the path, that somehow by being smaller we become big, how we become more human and more divine by wanting the same for others. I’d like to talk about the opposite in painful and obvious detail.

So let’s cut to the chase. The racists, sexists, and bigot grifters that bedevil us make themselves and others smaller.

It seems we’re currently beset by a bunch of public bigots, Influencers of hatred, high on something beyond their own supply (probably ketamine or uppers) who are so ready to declare themselves superior. Their culture is superior (even as it churns out the same slop). Their genes are superior (they say from the position of luck). They are superior and they must fight the bad people (who look different and think different and also don’t send them money).

So thus the real thing is to fight the bad people, who somehow often seem to be the poor, immigrants, and various minorities. They’re the threat. Sometimes the bigots will invoke ANOTHER group to blame them for the threat. And by that I mean, 90% of the time, that eternal scapegoat – Jewish people. These bigots say we must fight the bad guys to preserve our culture, and by that they mean hate people and revive old bigotries.

But what is the culture of these small and angry bigots? A washed out Disney-meets-fascism version of real history. It’s often someones modern idea of the 1950’s idea of the 1800’s idea of the past. They’re preserving an image of an image of an image so many layers deep Guy Debord and Jean Baudrillard would utterly shit themselves if they saw it.

There’s no growth to these haters’ idea of culture. it’s all about a replica of an imagined replica. It’s all about going back, not going forward or even going at all. It’s destructive, it’s isolating, and it’s not real – nor was it ever.

And thus there’s no real culture for these bigots except a simulacra of a simulacra. Burdened with hate, lashing out at easy targets, they’re constantly attacking others verbally if not physically. Their entire existence is attack for the purpose of nothing but a temporary high.

As they go on, unsatisfied, they only get more angry. Ultima Thule, Atlantis, the City on a Hill will never come because they can’t build. They will never have the illusinary genetic purity they crave for some reason because they’ll find reason to attack anyone as that’s all they have. Eternally unsatisfied, the Hungry Ghosts of Buddhism armed with bats and guns, making bad AI memes.

They are so very small and making themselves smaller.

They cannot develop a better society as they are trying to go back to an illusion. They can’t become larger people because they are cutting off the world, the people in it, and thus cutting off themselves. They think they are getting larger, but they are becoming so very, very small behind their walls. You’d almost pity them, perhaps you do – but it’s hard as they’re both so stupid and so vicious.

They’re spending so much time cutting off parts of the world they’re cutting off parts of themselves.

They could be larger, they could expand, they could grow, they could evolve. They could walk into this diverse world and be part of it. They could become smaller and thus become larger. But instead they try to be large and mutilate their souls, becoming so very, truly small.

–Xenofact

The Beautiful Smallness of Largeness

by

We only become more of who we are by opening to the world and opening it up to others.

I’ve worked to find a way to formulate this, and Roberto Unger’s book “The Religion of The Future” (a heavy read but worth it if you’re into religion and psychology) helps. Unger’s idea of a deliberately-constructed religion is one that confronts the impermanence and unsurety of the world to construct a society that would let us grow and develop, being more godlike by being more human. As I put it with affectionate snark, he starts with Buddhist realizations, imagines a functional society with Confucian precision, leading to a world where we hope to evolve ourselves and each other in freedom towards salvation reminiscent of some radical Christian sects.

Unger, even if I question some of his work and opinions, is a deep believer in humanity, and a future and world for all. He wants us to see the spirit, the divine spark, in ourselves and others and to evolve it. If anything, I’d argue his work doesn’t go deep enough into exploring how a view of “let all evolve” is a *spiritual necessity for development* – something I’ve long considered. And now he gives me a launch point I needed.

For those of us familiar with Buddhism and some later syncretic Taoism, the idea of “liberating all” is a vital part of doctrine. One does not just aspire to be liberated from suffering or Attain the Tao, or whatever and walk away. One wishes it for all people, all beings, and in that way, we step out of the shell of our limited ideas of self.

For that, we must walk into the world, and deal with people. We must wish the best for them, not in condescension or false feeling, but on our journey. We have to confront difficult and even dangerous people. This takes us outside of ourselves, our comfort zones. We feel empathy, we put down our barriers, by imagining a world where everyone is “more human and thus more divine.”

Each time we do this, something in us cracks. Boundaries go down. Understanding of people goes up – and thus understanding of ourselves. We remember that we are not separate from the world, we are part of it in a kind of dialogue. We are reminded of how we can evolve and grow – and we do.

Yet, strangely, we also get smaller. We’re less inclined to coddle our biases and bigotries. We’ve got less defined borders. So much of “us” is defined as “not being them” or “not being that” and those are burdens. By letting go so much of us, we become less of what we think we are and more of what we are and who we can be.

You only get to the top by going towards the bottom. So many religious and spiritual practices reminds us to help others, to be engaged in real life, to be there, among the dirt and sadness and reality. That cracks our shells and breaks us so the real us can emerge.

It’s difficult of course. Society is challenging. People can be assholes. But how we relate to people and what kind of world we build is part of our spiritual journey. We just have to figure how to deal with the pathological societies and individuals we face – and how such journeys can help us and others grow. No one said it would be easy, there are no guarantees.

I’d rather become small to become large than walk around in random shackles history gave me.

–Xenofact

Seeking Immortality In Racism

by

There’s a certain kind of man out there we’ve all seen who has a very predictable downward spiral personally and ethically.

He is aging. Perhaps swiftly, more swiftly than usual thanks to lifestyle choices and, ironically, attempts to extend his lifespan.

He starts to make very racist statements. This doesn’t mean he’s just become racist – indeed it is more likely revealing his beliefs and pathologies, and they’re often getting worse. He’s very concerned about other races and of course his. Almost certainly this person is what we’d call White – very White.

He becomes obsessed with genetics and fitness and pseudo-Darwinism. Again, this is perhaps more a revelation than an evolution. But suddenly he’s quite concerned, dare I say radically so.

He is obsessed with reproduction. His race (again, usuallyWhite) must reproduce, though what that race is doesn’t seem to make sense. Perhaps he invokes some kind of generic Whiteness, breathtakingly meaningless in its attempt to lump together people of many backgrounds. He might invoke “European” origins in some unitary manner, as if Europe hasn’t had a history of its people murdering each other in wars for ages.

Inevitably, his obsession with reproduction becomes creepy (or is revealed to be such). He tries to have children with many women. He discusses the fertility of underaged girls in obsessive detail. Perhaps he divorces his wife to marry someone that could be his daughter – or grandaughter. One gets the feeling that this is revelation of and justification of behaviors warranting not just consideration but investigation.

So let me propose that such a man – such men as we are all too used to – are seeking immortality in their racism. Racist they almost certainly are, but there is even more there in the pathology.

They are aging, aging before our eyes and theirs. They have lived life, perhaps being quite successful, but no one can bribe time, only live inside it. They may also be failures, looking back with regret, wanting something to look forward to. Rich or poor, famous or obscure, the flames of history slowly consume them.

So they seek something to give them a sense of immortality, of pemanance in an ever-changing world, and settle on something easily seized on by the pathological – racism. They invest in the survival of their so-called race, whatever bundle of bigotries and demographics they’ve latched on to. They become obsessed with reproduction, both theirs and others, hoping for the immortality in future generations of a specific race.

Of course, their own personal problems become our problems as we’re all to well aware of what fearful bigots can do. Perhaps we didn’t realize how bad they were, but as they got older they got worse, rotting from the inside. Now, many of them at their peak – in age if not wealth – seek to conquer time and they can’t, and it’s our problem.

When I see some White man, aging, obsessed with reproduction and childbearing and demographics, I see someone grasping for immortality and permanence. They latch on to base bias to give them some comfort as their hair falls out and their skin wrinkles. They want something solid in the world as they face the Reaper, and we all know the world isn’t solid.

There, in the end, is the cry of so many bigots – “I am afraid to die.”

–Xenofact