1. Planet 7 lodges as the postmodern panopticon
In case you wondered why all the fuss over the past few years about freemasonry, the answer is
simple: Over emphasis on a closed system which has been invested with overabundant mythical
perceptions due to the secrecy that is demanded of its members as a necessary precondition for
membership merely affords to instigate curiosity.
Curiosity as a frame of mind eo ipso drives someone towards discovery. In a state of generalized
psychological warfare (not just psychological, the material effects are more than tactile, as it will
be illustrated in due course) curiosity is by default coupled with suspicion about the veracity of the
object towards which it is comported. In every act of comporting oneself in a curious manner
towards something a relationship of expectation is established. One is curious about something
only insofar as one expects that the provided answer with will resolve that curiosity. According to
one's level of syllogistic potential , s/he is capable of discerning the veracity of the object that is
offered as the resolution of curiosity.
The locus wherein curiosity must by necessity be resolved in the context of the grand social
reengineering project that has been taking place over the past few years, namely PLANET 7, is
the lodge or the gathering of like minded curious individuals who seek after the resolution of this
tantalizing state of mind. In essence, nothing is ever resolved , however one feels safe through
participating in a wider community of like minded and like curious individuals. One’s passion is
resolved in a state of compassion. One’s curiosity is not exchanged with its resolution in the face
of its object that initially triggered the process of resolution, but for another’s curiosity in quest of
the same object (object functioning as a conceptual schema, in essence it might be anything).
Thus, a mutual relationship of reflet/refletant , of one’s reflection over another like minded
individual is instituted in a legitimate locus, which is the lodge. In pragmatic terms, the lodge is
the primary locus of control and directionality in meeting one’s goals. However, in order to be
allowed to meet your pragmatic goals, first you have to subscribe to a hidden order , or exchange
your pragmatic token for the ontological token of unconditional partaking. Do not be mistaken
about thinking that the right to partake is not coupled with an incommensurable responsibility. The
system of exchange and control instituted in the context of the lodges is centrally coordinated by
intelligence services in each country. Insofar as the very theological underpinning that grounds
the communitarian rationale of a lodge entails the transposition of loci of control, the supreme
agency of legitimacy of these informal institutions is the central governing body of the intelligence
agency. Do not be misled in thinking that an intelligence agency is primarily concerned with
safeguarding the interests of a nation-state. Each and every intelligence agency is primarily and
ultimately concerned with safeguarding that the establishment of NWO is effected with as less
frictions as possible. Now it should be clear to you why most planet 7 lodge initiators are low-lives
, criminals or in general people who would feel less comfortable with a formal state-of-affairs than
otherwise. Their only “salvation” , so to speak, or atonement or right to continue living is to play
the immanent theatrical game demanded of their controller somewhere in the dark corridors of an
intelligence service, seeking to recruit members who in turn recruit others, thus progressively
forming hierarchical pyramids, not in the sense of a formal authority, but of an informal system of
control. The means whereby this new state of affairs is instituted hinges on psychological warfare
tactics, amply practiced and institutionalized by intelligence agencies. In case of non compliance
with the demands placed upon recruits the material effects vary from lodge exclusion, job and
monetary deprivation, up until utter elimination (in case of “betraying” the system’s inner
workings).This system functions against the background of a simulacrum of openness and natural
response patterns in every communicative encounter. I shall qualify in due course what I mean by

2. immanent theatrics, simulacrum of openness, natural response patterns and communicative
encounters.
Starting from the notion of simulacrum of openness, insofar as this state of affairs is promoted in
the context of apparently democratic regimes it must give out the impression that it respects
different voices or the voice of difference or, put simply, value frameworks. Hence, planet 7 has
crystallized in a matrix (see Deleuze & Guattari) of discreet value frameworks , each one of them
instituted (informally) in the form of a lodge (with ramifications). Now, what is the relationship with
traditional freemasonry? Freemasonry (in its formal respect) relies on the principle of deception .
In every degree you are expected to feel naive having believed what you were told in previous
degrees in the path of light (or illumination or Lucifer or whatever, don’t worry it is just plain
nominalism , the names count as much as everything). Likewise, in planet 7, leaping from lodge
to lodge entails shifting the facade of your rebus or aspect of seeing (occularcentric metaphors
are abundant in the community of planet 7, the same as in freemasonry). Every time you shift
your value framework you are forced to stabilize in a new communicative setting , endorse
different value judgments and reconsider your past actions under the prism of a new configuration
of the rebus. The extent to which this system is prepared to tolerate variations (around a mean
which constitutes the gravity center of each configuration of the rebus) is determined by
controllers of each lodge. As with the case of a regression analysis, outliers (or extraordinary
cases) which conflict with the institution of a positive relationship among explored variables are
excluded from the equation in order to produce acceptable results in the form of a positive
relationship (in this example, multicollinearity is not a defect of the system, it does not matter if
variables affect each other positively, hence indiscriminately with regard to the dependent
variable insofar as their interaction maintains a positive, stability effect in the entire explanatory
pattern or in terms of the rebus configuration, insofar as the provisional attractor in the form of a
value framework represented by a lodge, is maintained in its intactness, within the boundaries of
the accepted variance around a presumed mean). This matrix structure of provisional
configurations of value frameworks merely functions as a precursor or as a preliminary infiltration
of someone with the mindset required for joining traditional freemasonry (and the organizations
beyond freemasonry as amply illustrated over the course of the past years). Complementary to its
function as a process of primary indoctrination it works for cutting off unwanted individuals, who
have been excluded due to all sorts of reasons from participating in the “big boys game”.
The ontogenesis of a new mode of ec-sisting (or being there/ ontologically speaking)
paralinguistically : towards a neotribal protolanguage of primary affect (the orgy as
the protosemiotic locus of planet 7 inscription)
Words have the power to motivate towards a goal-oriented action (the metaphysical
paradigm); meaningless constellations of phonemes and lexemes constitute a discursive
redoubling or maintain in absentia the force of the primary affect ; the affectionate
exclamation of phonemes pro-claims the evanescent in a simulacrum of evanescence, it
enshrines evanescence in the exclamation of the primary affect as remembrance of
quiddity as affective (not ideational) limit. Control of the id (interiorized quiddity) starts
with the control of the affective response to the primary coup dedans (or dehors, this is
only a topographical difference). Partaking of the commonality of the affective re-sponse,
redoubling , inscribing the mode of redoubling in one’s comportment towards the
evanescent is the primary locus of control. The rest is social cybernetics. Philosophia
perennis has always concerned itself with the quest for first principles. The more minutely
the self referential underpinnings of the principles are laid bare, thus open to questioning

3. and challenge (thus, inevitably prone to revolutionary paradigmatic shifts), the more
foundational the quest for principles has to become. Institutionalization and
universalization of a discourse at a subatomic pre linguistic, merely phonemic level
bypasses rational discourse and shifts communication to a primitive level of affective
communication. Neo tribalism is another name for neoprimitivism, or another
phantasmatic closure of a metaphysical circle in quest for first principles? The answer
does not reside in the realm of metaphysics or epistemology but of pragmatics. If the
model works, there is no reason why it should be challenged. Moreover, the model may
not be challenged, because it functions at a level beyond dialectical challenge, that of the
sub linguistic rendition of affect. In case you wondered why group orgies should be
institutionalized , the answer may be yielded once the above syllogistic thread is
operationalized. In the orgy what is exchanged is not discursive tokens, but libidinal ones
or affective tokens. The only way to appropriate (or re-appropriate) the original encounter
between the inside and the outside is through its enclosure in the trajectory of libidinal
exchanges, where you become self-same through participation in a matrix of mutually
affective exchanges. The token given is not a vow, rather a vowel (primary affective
exclamation in exchange of the promise to appropriate the Other in the form of another
proprius who is in turn expropriated by passing the sublinguistic token to another and so
forth; the Chain of Being inverted in a chain of bodies; the UR-ratio inverted in the UN-
ratio, the cathexis in the context of culturally sanctioned symbols inverted in a methexis in
a grand spectacle of limit instances- limit spectacle of nudity and exchange of affect as
the Other scaffold or the scaffold FOR the Real, whereupon the imaginary and the
symbolic are in turn scaffolded). The orgy as rite of passage to the Real (the libidin-al,
the methectic, the affective) functions mnemotechnically as the limit representation of the
loss of the primary signifier – hence the vanity of its quest- hence the free-of-
metaphysical-underpinnings enactment of symbolically sanctioned roles- hence the end
of sublimation in an idealistic sense and its inversion- giving way to standalone
pragmatics (without further questioning)
The need to apply systems thinking, game theory, sociolinguistics, cultural anthropology,
semiotics, psychoanalysis and social cybernetics in the explanation of planet 7 networked
lodges as an omnipresent control system
According to G.Bateson, one of the forefathers of modern cybernetics, “Systems are comprised of
a unified pattern of events, and their existence, as well as their character are derived more from
the nature of their organization, than from the nature of their components”. In essence, the notion
of system is a relational one. It does not concern a particular object or a particular state of affairs,
but the way whereby the interrelate and cohere with each other.
Subjects, objects and/or states of affairs interact , thereby forming a particular aspect of reality.
Insofar as the reality principle (in Freudian terms), is what holds together separate egos , while
yielding a common ground for meaningful action, acting and thinking may not be conceived as
such outside of a systemic configuration. The main question that arises at this juncture concerns
the ways whereby this configuration is controlled in its configuring. Insofar as a system is so
much a relational concept, as it is a dynamic one (configurations change, they hardly ever remain
the same), while there must be a central agency responsible for channeling these configurations
towards such directions, as to undercut any potentially destabilizing oscillations at the very point
of inception, what grants the relative stability of a systemic configuration in the process of
reconfiguring? The role of intelligence agencies consists primarily in this task. However, when we

4. transpose this process of constant configuring of objects and states if affairs , which in interaction
form an aspect of a system or a temporary configuration, from the plane of explanatory or
interpretive schematics to the plane of particular objects and states of affairs that are singled out
each time a new configuration is about to emerge, we are confronted with another fundamental
question. Which objects are singled out and which states of affairs? Put slightly differently,
according to which criteria, for whom, where, for how long and other questions aiming at
qualifying the selection process that leads up to a configuration, must be answered. Even though
these questions are intriguing in themselves, they may not be answered in a holistic fashion or for
the entire spectrum of configurations, as that would amount to being able to predict every single
action and patterning that takes place . However, what may be attained through patterning and
relative predictability is the configuration of particular behavioral blocks in the systemic matrix .
Thus, instead of trying to control chaos a posterior, the creators of planet 7 opted for creating a
priori behavioral typologies as polar attractors where various rational agents (or otherwise) must
be attracted. Each lodge typology essentially constitutes another facet of Being or another
systemic configuration of the gigantic rebus that is called planet 7. Insofar as you are color coded
according to the principles of each lodge, you do not risk being harassed for not participating in
the new world order.
In a similar fashion (and this will take us from the processual part to the linguistic aspect of planet
7 cybernetic system), in the context of the rhetoric that was amply employed during the initial
stages of the viral expansion of planet 7 was a compulsory urge to “be in the system” The
rhetoric was enforced in every occasion and indeed social automata even took pleasure in
believing of themselves and their peers as being in the system, than otherwise. The social needs
catered for through the lodge system have already been exemplified in previous passages. What
is of more importance in this section is to render as clear as possible that this new outlook on
system formation, substance and expansion derives from systems theories and cybernetics and
constitutes its practical rendition. OR ITS FLESHING-OUT IN THE FORM OF AN
UNQUESTIONABLE REALITY PRINCIPLE. The gimmicks employed for avoiding questioning
(through a return to a primitive form of communication and the establishment of neotribalism,
among others, which both evade rational scrutiny) have already been illustrated. What may be
questioned, and rightly so, is who is controlling these constant reformations or dynamic
reconfigurations? Planet 7 lodge controllers, plain and simple. How do they avoid potentially
harmful oscillations? Do they confer judgment from a bird's eye view perspective, so to speak?
No need to to do so, insofar as , (as already explained), the transformation of rational agents (or
lodge members) does not take place in a chaotic, unstructured fashion, but in a highly structured
one, insofar as it is always already channeled according to preordained behavioral paradigms
(within the acceptable range of variation or degrees of freedom). . In this arena or chess-like field,
members or social cells, are actively urged to compete against one another against the
background of relatively fluid behavioral norms in order to gain admission in new lodges or simply
maintain their positions. Is it just a game? Yes, but it has significant material repercussions,
insofar as failure or unwillingness to abide by these (fluid and highly subjective) rules would
amount to exclusion from the game. Who is attracted more to this game? Children 2-10, teens
and later age bracket losers or scum, who have nothing better to do in their (anyway, vain and
derelict) lives- THE LATTER CONSTITUTE THE BEST CLIENTS OF THE INTELLIGENCE
SERVICES INSOFAR AS THEY ARE COMPLETELY “OPERATIVE”. Also, kids are ideal clients,
insofar they are infiltrated at such an early age with planet 7 game rules that it becomes
impossible to shake off this second skin later on in their lives. This is equivalent to the
indoctrination tactics traditionally employed by the freemasons and the illuminati ,who have
always relied on the selection of youngsters (especially from families composed of scoundrel and

5. criminals, whose only opportunity for sparing their lives was to abide by the directives given to
them by intelligence agencies, working for the new world order) for populating their slave base.
The above constitutes a generic conceptual platform for coining practical principles that govern
social interaction. However, in the context of the planet 7 panopticon, their application is
manifested as a platform of psychosomatic warfare among social cells. Whereas in centralized
totalitarian regimes cleansing was enforced through sanctioned state institutions , in the context
of self governed, self regulated post modern matrix-like social organizations, cleansing is effected
through psycho somatic warfare techniques (refer to the feedback mechanisms erected around
micro systems , that encompass food poisoning, overcoding , undercoding and other rhetorical /
propaganda techniques aimed at streamlining a cell’s actions and self outlook according to an
agreed pattern that has been carved by lodge controllers). Based on which of the
aforementioned needs are met through participation in a lodge (or multiple lodges, since
members are actively encouraged to shape their worldviews through the interaction with other
lodge members and according to the role-model lodge controllers), viz social, needs, ontological,
and based on what is expected of oneself from participating in a lodge, intersubjective reality is
steered towards a particular orientation. Insofar as intersubjective reality is shaped primarily
through discursive formations and semiotic systems , the primary bond among lodge members
is safeguarded through partaking of the same communicative requirements and engaging in
mutually reinforcing language games. In simple terms, insofar as communicative (and other...)
chemistry has been established among members , the group formation game has begun to roll.
As with traditional freemasonry, acceptance to other lodges and/or ascension to higher levels of
planet 7 hyperreal formations is effected through material and / other sorts of exchanges
(occasionally it features tribulations on a bodily level as part of the wider disciplinary system).
THIS SYSTEM OF EXCHANGE AND GENERAL EQUIVALENCES IS DOMINANT
THROUHGOUT BOTH TRADITIONAL FREEMASONRY AND PLANET 7. Remember that this
system is based on the reification (ie making concrete) of ontological principles, pertaining to
variable classes of Being (in traditional theological discourse) or aspects of being (in a secular ,
postmodern era). It is not a matter of epistemically correct or wrong propositions about a given
state of affairs, but of pseudo-moral axiomatics, legitimated through ephemeral referenda (see
Baudrillard's reference to the prevalence of referenda in deciding about the truth of a
phenomenon, wherever relativism has swept over any previously held notion of universally
binding epistemological legitimacy).
Restructuring common discourse with the employment of cybernetic perspectivesRestructuring common discourse with the employment of cybernetic perspectives
Marketing the boundaries between sacred (ie within group dynamics) and profane (that is outdie of theMarketing the boundaries between sacred (ie within group dynamics) and profane (that is outdie of the
boundaries) through the employment of overcoded metaphorsboundaries) through the employment of overcoded metaphors
Feedback loops formed by monitoring outsiders through echelon, forming patterns (cf POM patternFeedback loops formed by monitoring outsiders through echelon, forming patterns (cf POM pattern
oriented modeling) and diffusing this information to lodge members. Language games are enacted againstoriented modeling) and diffusing this information to lodge members. Language games are enacted against
the backdrop of discrete pieces of behavioral patterns. Who’s into this game? Mostly low life, low classthe backdrop of discrete pieces of behavioral patterns. Who’s into this game? Mostly low life, low class
members, whose sole function in the new era systemic order is to perpetuate a void game, structuredmembers, whose sole function in the new era systemic order is to perpetuate a void game, structured
exclusively on immaterial signs,without reference (the best way to disorient the masses and get themexclusively on immaterial signs,without reference (the best way to disorient the masses and get them
started on looking for meaning in all sorts of misguided directions). FS systematics is structured on thisstarted on looking for meaning in all sorts of misguided directions). FS systematics is structured on this

6. principle insofar as in every degree knowledge is granted into how the system works – the mythical mamboprinciple insofar as in every degree knowledge is granted into how the system works – the mythical mambo
is merely a perfect cloaking of the inner systemic machinationsis merely a perfect cloaking of the inner systemic machinations
The dispensing of information is always asymmetrical, someones knows more than the other. The only flawThe dispensing of information is always asymmetrical, someones knows more than the other. The only flaw
is that due to the fact that he is forced to interact with those not having privileged access to information andis that due to the fact that he is forced to interact with those not having privileged access to information and
in his attempt to mask that information he betrays its content, if not in full, yet to such an extent as toin his attempt to mask that information he betrays its content, if not in full, yet to such an extent as to
enable a learned addressee to make low risk conjectures about its content.enable a learned addressee to make low risk conjectures about its content.
See the open mind project – attempt to predict the syntactic and grammatical ordering of a language bySee the open mind project – attempt to predict the syntactic and grammatical ordering of a language by
employing probabilistic models. This project may be successful only on the condition that the buildingemploying probabilistic models. This project may be successful only on the condition that the building
blocks of language itself are limited to a finite set. Hence, the adoption of a metaphorological nexus as theblocks of language itself are limited to a finite set. Hence, the adoption of a metaphorological nexus as the
gateway to the “system” is the only way whereby the model can be successful. Positive feedback loops andgateway to the “system” is the only way whereby the model can be successful. Positive feedback loops and
constant censoring, as well as the enforcement of communicative fear is the only way whereby Adherenceconstant censoring, as well as the enforcement of communicative fear is the only way whereby Adherence
may be safeguarded.may be safeguarded.
The systemic function of the secret as a social bond
The notion of the secret lays open inasmuch as it hides. It lays open insofar as it suggests there is
something hidden from sight, while at the same time refuses to disclose it. This notion is fundamental to the
constitution of a social collective insofar as it attains to demarcate the boundaries between what lies outdie
and what lies inside the collective. Irrespective of the not necessarily classified nature of what is hidden in
terms of political importance, yet it is of significance to the members of the collective. Hence, maintenance
of the secret at all costs is a condition sine qua non of admittance to the collective. The promise is a state
of mind (so to speak) of maintaining the secret, which grounds all other psychic states. Hence, the promise
not to lay bare, while at the same time of maintaining in oblivion constitutes a double bind that in turn lays
the groundwork for all ensuing political action. Thus, the notion of the key as potentially unlocking the
secret is a powerful operative metaphor
The notion of secret and the boundary it demarcates functions at the same time as the ., a rhetorical
topography is instituted on the grounds of what is sacred and what is profane and these two realms are
carefully kept apart through the maintenance of the secret.
Now, members of conflicting lodges with discreet axiological frameworks are maintained by their own
secrets. For each lodge every other lodge is profane. The only common denominator is their being oart of
something wider than their strictly defined boundaries. Hence, they are partia totalis.
ALSO SEE:
Beck- Universal numerical language
Medieval mysticism
Cryptography
Ars Magna (Raymond Sully)
Leibniz universal calculus
Jung: sacrifice of the horse (sacrifice of animal nature)
Nihilistic “in-between” colonized by ephemeral symbols. The ecstacy of communication,
Merlau Ponty- reflet-refletant – cobelonging as primordially being in the experiential in-between,
sacralized by cult processes.
“In primitive societies violence is legitimated under the auspices of the sacred”.
“If the sacrificial catharsis succeeds in preventing the unlimited propagation of violence, a sort of infection
is being checked”
“There is something infectious about the spectacle of violence. Violence is at the heart of the sacred”.

7. “The connection between sexuality and religion is a heritage common to all religions and supported by an
impressive array of convergent facts” (35)
“The fundamental purpose of the festival is to set the stage for a sacrificial act that marks at once the
climax and the termination of the festivities”.
“When the transcendental element descends to the human sphere it is reduced to immanence, transformed
back into mimetic fascination” (143)
“The double bind might be said to form the basis of all human relationships” (p.147)
“Man cannot respond to that universal human injunction “imitate me” without almost immediately
encountering an inexplicable counterorder “don’t imitate me” (which means do not appropriate my object).
“Violent opposition, then, is the signifier of ultimate desire of divine self-sufficiency, of tha beautiful
totality whose beauty depends on its being inaccessible and impenetrable” (142)
“Thymos derives from the verb thuein, which means to make smoke, to offer sacrifices”(p154).
From modeling to meta-modeling
- You retort by displacing the referential plane of the locution, thus laying bare the production
method of the signifiers
- As a consequence, you obliquely point to the eschatological horizon1
wherein the constant
infolding/involution of signs takes place
- Through condensed metaphors that reverse the logic of the signs and force them to reflect back on
themselves, thus effecting a semiotic collision
R.Frith- Symbols, Public and Private (1973)
“A very important property of symbols is their capacity to represent many different things, in different
contexts (polysemy, multivocality, condensation)”
“Research L.Strauss concept of sensory coding
Myth & the polis, by Pozzi & WWickersham
“Ajax is more than a pharmakos scapegoat upon whom Athenians might lay communal guilt for a violent
self assertiveness that was as outmoded as it was excessive” (100)
Victor Turner, Dramas, Fields and Metaphors
“These symbols, visual & auditory, operate culturally as mnemonics, or as communications engineers
would no doubt have it, as “storage bins” of information not about pragmatic techniques, but about
cosmologies, values and cultural axioms, whereby a society’s deep knowledge is transmitted” (P239)
“And because communitas is such a basic ever primordial mode of human inter linkage it is often
religiously equated with love” (166)
“I believe it would be as interesting to study the key words and expressions of major conceptual archetypes
or foundational metaphors both in the periods during which they first appeared in their full cultural settings
and in their subsequent expansion in changing fields of social relations” (p28)
Maurice Yolles, Knowledge cybernetics, a new metaphor for social collectives
“In a coherent autonomous human activity system knowledge occurs in structured patterns. This provides
the structure that enables the system to recognized its existence, maintain itself and change, while its
manifestations constitute systemic content”.
1
CF Wiener’s notion of systemic teleology

8. Essentially knowledge cybernetics institutes not only an epistemological framework, but moreover, an
ontological self-referential framework, which enables us to gauge how inputs and outputs are formed, but
how their emergence is controlled.
Social geometry (countereference algebraic semiotics and other perspectives attempting to blend
mathematics and behaviorism with view to engineering communication)
Beer’s Viable System Model
Ontology in Beer’s terms is concerned with two referential planes, the metasystemic and the systemic. The
metasystemic plane refers to worldview and knowledge and the systemic plane to phenomenal energetic
behavior.

9. The existential domain has thematic relevance and determines the constituents of an experience
This is the locus where cultural stock is engraved (or enshrined) ; consider the usefulness of
employing the modalities of contagion, sacralizing processes, experiential marketing , the rhetorical
functions of phoros and thema, as agencies whereby communication to the noumenal domain is
effected
The noumenal domain has interpretive and virtual relevance and creates direction through selection of
relevant aspects of a stock of knowledge to formulate a system of thought
This is the locus of latent meaning behind manifest communication, consider the usefulness of
employing the modalities of paralinguistic behavior, Strauss’ sensory coding, subliminal effects and
the rhetorical function of metaphor and metonymy, synecdoche, as bridges between the existential
and the phenomenal
The phenomenal domain is associated with motivational relevance that causes a local conclusion
through action

12. Luhmann defines the autopoietic network in a human system as a
process of communication: “social systems use communication as their particular mode of
autopoietic reproduction” (Luhmann, 1990, p. 104).
Complex Adaptive Systems
A complex adaptive system is a self-organizing, self-reflective community of intelligent
agents capable of learning and adaptation (Morel & Ramanujam, 1999; Pascale, 1999). It is
made up of interacting agents, or system components, whose behavior is driven by adaptive
rules. These rules lead them to examine each other’s behavior in order to choose their own
behavior in relation to others within the system they comprise.
Because complex adaptive systems are self-organizing learning systems that function in

13. environments containing other complex adaptive learning systems, “it follows that together they
form a co-evolving supra system that creates and learns its way into the future” (Stacey, 1996).
A summary of key characteristics common to complex adaptive systems, which reflect
complexity theories outlined in the preceding pages, is listed below.
• Component parts of complex adaptive systems do not interact in a linear, straight line,
direct cause-and-effect sequence but rather display nonlinear, oscillating,
random-like dynamics.
• Because movements are nonlinear, exact prediction and control are not possible.
• Nonlinear interconnectedness within self-organizing systems results in self reinforcing
feedback loops that lead to increased complexity.
• Patterns of behavior in nonlinear dynamical systems tend to be self-similar in nature.
• System behaviors are highly sensitive to initial conditions and can be expected to
exhibit unpredictable variability and diversity of movement over time.
11
• Simple rules may produce an unsuspected richness and variety of complex behavior
while complex and seemingly chaotic behavior can give rise to ordered structures and
sophisticated patterns.
• Boundaries are permeable, allowing energy and information from the environment to
continually flow through the system while allowing the autonomy necessary for
mutual interdependence and self-organization.
• Self-organization operates far from equilibrium; emergence of new structures and
forms of behaviors occurs only when they system is far from equilibrium.
• Systems are able to create novel structures and models of behavior in the processes of
development, learning, and evolution needed to sustain themselves.
According to psychological constructivists, a
person’s development of a sense of self goes through a process similar to Maturana and Varela’s
structural coupling. A person adapts new knowledge from his or her environment to match his or
her personal meanings. Any pushes for personal changes in self from the environment are
subsumed under the person’ core constructs or present experiential order. Life experiences, and
subsequent pushes from the environment, however, result in the “discontinuous emergence of
more inclusive knowledge of self and of the world” (Guidano, 1991, p. 9). This also means that
as a person adapts to the environment, he or she also changes the environment, which in turn is
influencing the person. Thus, a recursive feedback loop is established and maintained (Warren, et
al, 1998).
The Social Construction of Organizational Transformation in a Complex Adaptive System
The view of social constructionism suggests that complex adaptive human systems are
created through social interaction, i.e., discourse. Meaningful discourse is the result of social
interdependence and requires the coordinated actions among members of the organizational
system (Gergen, 1994; Pearce & Littlejohn, 1997). At the most basic level, discourse is “what is
said and listened to” between and among people (Berger & Luckmann, 1966).
Described more
fully, discourse is a complex information-rich mix of stimuli that includes not only what is
spoken, but also the full, conversational elements of behaviors, symbols and artifacts, etc. that
are used in conjunction with, or as substitutes for, what is spoken. Conversations maintain
realities through an accumulated mass of continuity, consistency, and relatedness to other
conversations (Berger & Luckmann, 1996; Watzlawick, et al, 1974).
DISCOURSE AND RHETORIC

14. For both, Schutz and Luckmann, all communication depends on the language used in everyday life.
Religious as well as any symbolic communication thus has to face the problem of indirect communication.
This idea will provide the basis for the reconsideration of the problem of religious communication with
respect to metaphors.
According to Luckmann, religion is an elementary feature of the "conditio humana". It fulfills a central
anthropological function: "The basic function of religion is to transform members of the natural species
homo sapiens into actors in a historical social order" (Luckmann 1991, 171).
Both semiotics and hermeneutics suggest a similar problem of maintaining a boundary between observe
and observed. Every sign creates an interpretant, which in turn is the representatum of a second sign (Noth
1990).
Self reference challenges the ontology of an external observer and reveals a hidden tautology and paradox
fundamental to social sciences (Luhmann 1988).
Metaphors, Transcendence and Indirect Communication
Alfred Schutz’ phenomenology of the life-world and the metaphors of religion1
It [metaphor] brings out the thisness of a that, or the thatness of a this (Kenneth Burke)
Metaphors and Symbols
Transcendence is a general feature of human experience. Because empirically every human being
is born into a socio-historical world, also the experience of transcendence is shaped by cultural
knowledge. In the words of Schutz, most of the experiences of socialized individuals are
"preinterpreted" or "socially derived" from the social stock of knowledge (Schutz 1962, 401).
Valuable info from F.A.C.T.net on mind control and brainwashing
Mind control is coercive persuasion or coercive psychological systems.
Prospects for recruitment profile
The subjects easiest to influence are usually young, trusting, gullible, and non-critical
people from protective backgrounds or people who may be particularly vulnerable
because of some recent unsettled transition.
Prospects for rejection profile
In this highly calculated process, the rejects are likely to be individuals who have
easy access to accurate, critical, or counterbalancing information. Insolent, self-
centered, street-wise, highly critical or recalcitrant individuals are generally culled
out because they are too labor intensive, difficult, and cost ineffective.
The group has rocked and tranced them into believing that they are totally and
completely responsible for everything that happens to them and the group is never
responsible.
The organization is always right, the individual always wrong and responsible, bad
things happen to those who break the code of silence, etc.

15. Most victims do not get the information and counseling they need to combat the
thought reform and phobia induction they received in the cult. They need information
to know that there is reason to speak out and perhaps counseling to become strong
enough mentally to speak out. Those who have been in for years probably have
impaired or at least unpracticed critical thinking faculties, and so may continue to
believe as good victims are supposed to believe, that the cult is always good and
right and they are always bad and wrong.
Coercive psychological systems are behavioral change programs which use
psychological force in a coercive way to cause the learning and adoption of an
ideology or designated set of beliefs, ideas, attitudes, or behaviors. The essential
strategy used by the operators of these programs is to systematically select,
sequence and coordinate many different types of coercive influence, anxiety
and stress-producing tactics over continuous periods of time.
In such a program the subject is forced to adapt in a series of tiny "invisible" steps.
Each tiny step is designed to be sufficiently small so the subjects will not notice the
changes in themselves or identify the coercive nature of the processes being used.
The tactics used to create undue psychological and social influence, often by
means involving anxiety and stress, fall into seven main categories.
TACTIC 1
Increase suggestibility and "soften up" the individual through specific
hypnotic or other suggestibility-increasing techniques such as: Extended
audio, visual, verbal, or tactile fixation drills, Excessive exact repetition
of routine activities, Sleep restriction and/or Nutritional restriction.
TACTIC 2
Establish control over the person's social environment, time and
sources of social support by a system of often-excessive rewards and
punishments. Social isolation is promoted. Contact with family and friends
is abridged, as is contact with persons who do not share group-approved
attitudes. Economic and other dependence on the group is fostered.
TACTIC 3
Prohibit disconfirming information and non supporting opinions in group
communication. Rules exist about permissible topics to discuss with outsiders.
Communication is highly controlled. An "in-group" language is usually
constructed.
TACTIC 4
Make the person re-evaluate the most central aspects of his or her
experience of self and prior conduct in negative ways. Efforts are

16. designed to destabilize and undermine the subject's basic
consciousness, reality awareness, world view, emotional control and
defense mechanisms. The subject is guided to reinterpret his or her
life's history and adopt a new version of causality.
TACTIC 5
Create a sense of powerlessness by subjecting the person to intense and
frequent actions and situations which undermine the person's confidence in
himself and his judgment.
TACTIC 6
Create strong aversive emotional arousals in the subject by use of
nonphysical punishments such as intense humiliation, loss of
privilege, social isolation, social status changes, intense guilt,
anxiety, manipulation and other techniques.
TACTIC 7
Intimidate the person with the force of group-sanctioned secular
psychological threats. For example, it may be suggested or implied that
failure to adopt the approved attitude, belief or consequent behavior will lead
to severe punishment or dire consequences such as physical or mental illness,
the reappearance of a prior physical illness, drug dependence, economic
collapse, social failure, divorce, disintegration, failure to find a mate, etc.
These tactics of psychological force are applied to such a severe degree that the
individual's capacity to make informed or free choices becomes inhibited. The victims
become unable to make the normal, wise or balanced decisions which they most
likely or normally would have made, had they not been unknowingly manipulated by
these coordinated technical processes. The cumulative effect of these processes can
be an even more effective form of undue influence than pain, torture, drugs or the
use of physical force and physical and legal threats.
How does conversational space expand ?
• Creating metaphors that draw heretofore unrelated empirical domains into conversations
(George Lakoff)
• Coping with a polyphony of voices (Mikhail Bakhtin), second-order understanding (the
understanding of others’ understanding) (KK), living in multi-versa (Maturana)
Bourdieu- language and symbolic power
P46: integration into a single linguistic community, which is a product of the political domination that is
endlessly reproduced by institutions capable of imposing universal recognition of the dominant language is
the condition for the establishment of relations of linguistic domination.
To speak is to appropriate one or other of the expressive styles already constituted in and through usage and
objectively marked byu the poisityion in a hierarchy of styles which expresses the hierarchy of
corresponding social groups
A SPONTANEOUS STYLISTICS ARMED WITH A PRACTICAL SENSE OF THE EQUIVALENCES
BETWEEN THE TWO ORDERS OF DIFFERENCES, APPREHENDS SOCIAL CLASSES OF
STYLISTIC INDICES

17. What would become of the literary world if one begun to argue not about the value of this or that author’s
style, but about the value of argument about style? THE GAME IS OVER WHEN PEOPLE START
WONDERING IF THE CAKE IS WORTH THE CANDLE.
P105: BY STRUCTURING THE PERCEPTION WHICH SOCIAL AGENTS HAVE OF TH SODICLA
WORLD, THE ACT 0OF NAMING helps to establish the structure of this world, and does so all the more
significantly the more widely it is recognized, ie authorized.
There is no social agent who does not aspire, as far as his circumstances permit , to have the power to name
and to create the world through naming : gossip, slander, lies, insults, commendations, criticisms,
arguments and praises are all daily and petty manifestations of the solemn and collective acts of naming, be
they celebrations or condemnations, which are performed by generally recognized authorities.,
P105: insults, like naming, belong to a class of more or less socially based acts of institution and destitution
through which an individual , acting in his own name or in the name of a group that is more or less
important in terms of its size and social significance, indicates to someone that he possesses such and such
property.
P106: agents possess power in proportion to the symbolic capital , ie in proportion to the recognition they
receive from a group. The authority that underlies the performative efficacy of discourse is a percipi, a
being-known, which allows the consensus concerning the meaning of the social world which grounds
common sense to be imposed officially, ie in front of everyone and in the name of everyone.
CHAPTER 3: THE SOCIAL CONDITIONS FOR THE EFFECTIVENESS OF RITUAL DISCOURSE
It is only in exceptional cases that symbolic exchanges are reduced to relations of pure communication ,
and that the informative content of the message exhausts the content of the communication.
P109: by trying to understand the power of linguistic manifestations linguistically, by looking in language
for the for the principle underlying the logic and effectiveness of the language of institution, one forgets
that authority comes to language from outside, a fact concretely exemplified in Homer by the skeptron
which is passed over to the orator who is about to speak.
It is not enough to say , as people sometimes do, in order to avoid the difficulties inherent in a purely
internalist approach toi language, that the use made of language in a determinate situation by a determinate
speaker with his tyle , rhetoric and socially marked identity , provides words with ‘connotations’ that are
tied to a particular context introducing into discourse that SURPLUS of meaning which gives it its
illocutionary force. In fact, the use of language, the manner as mushc as the substance of discourse,
depends on ther social position of the speaker, which governs the access he can have to the language of the
institution, that is, to the legitimate uses of expression, and therefore the participation in the authority of the
institution, which makes all the difference, irreducible to the disroux.
Chapter 4 : rites of institution, consecration, legitimation
P139: legitimate works thus exercise a violence, which protects them from the violence that would be
needed if we ewere to perciev tyhe expressive interest which they express oinly in forms which deny it.
P140: the special language distinguishes itself from scientific language in that it conceals heteronomy
behind the appearance of autonomy, being unable to function without the aid of ordinary language it must
produce the illusion of independene through strategically creating a false break
P141: the imposition of form produces the illusion of systematicity; by virtue of this and the break between
specialized and ordinary language which it brings about, it produces the illusion of the autonomy of the
system.
P153: the ability to accuse the science of ideology of being ideological is a specific characteristic of the
dominant ideology: uttering the hidden truth of a discourse is scandalous because it sqays something which
was tyhe last thing to be said ./.
Baudrillard- forget Foucault
P34: repression is only a tarp and an alibi to hide assigning an entire culture to the i
sexual imperative.
Foucault merely substitutes the transcendental concept of power which is founded in interdiction and law
with a positive, active, immanent conception .
P35: in deleuze and lyotard one findsa instead of interdiction the deployment and the positive dissemination
of flows and intensities. Desire is always already there, purged of all negativity, a network, a rhizome, a
contiguity refracted ad infinitum
P37: as we pass from a violent model of socialization (work) to a libidinal economy. THERE IS A
METAMORPHOSIS AND A VEERING AWAY FROM LABOR POWER TO DRIVE , FROM A
SYSTEM OF REPRESENTATIONS (THE FAMOUS IDEOLOGY) TO A MODEL OPERATING ON A

18. SYSTEM OF AFFECT (SEX BEING ONLY A KIND OF ANAMORPHOSIS OF THE CATEGORICAL
SOCIAL IMPERATIVE)
P47: repression or theii
ARTCILE: LANGUAGE NETWORKS: THEIR STRUCTURE, FUNCTION AND EVOLUTION
Common patterns of evolution of natural languages in terms of how nodes (concepts) are connected in
order to form world views
CONSIDER THE FUNCTION OF LANGUAGE IN PRIMITIVE SOCIEGTIES (SUCH AS PL7)
WHERE PHONEMES AND LEXEMES HAVE PRIMACY OVER ANY REPRESENTATIONAL
FUNCTION OF LANGUAGE IN FORGING COMMUNAL BONDS
SOS THE CAMBRIDGE COMPANION TO FOUCAULT
P95 POWER/KNOWLEDGE
EMPHASIZE THE PURELY HISTORICALLY CONTINGENT EMERGENCE OF THE PS SCIENCE
AND THE FOLLOWING THAT CONTRIBUTED TO ITS DISCURSIVE FORMATION:
He argued that particular investigations were structured
by which concepts and statements were intelligible together,
how those statements were organized thematically, which of those
statements counted as “serious,”1 who was authorized to speak seriously,
and what questions and procedures were relevant to assess
the credibility of those statements that were taken seriously.2 These
historically situated fields of knowledge (which Foucault in The
Archaeology of Knowledge [AK] called “discursive formations”) also
included the objects under discussion.
The types of objects
in their domains were not already demarcated, but came into existence
only contemporaneous with the discursive formations that
made it possible to talk about them.
MY NOTE: EVERY EPISTEMOLOGICAL EDIFICE CONSTSITUTES A SELF REFERENTIAL
WHOLE. IN ORDER TO MAKE IT INTELLIGIBLE YOU HAVE TO MASTER ITS DISCURSIVE
TERMS. THE TERMS CONDITION THE PHENOMENA ON WHICH THEY PRESUMABLY
CONFER DISINTRESTED EIDETIC KNOWLEDGE. THUS, IT IS A CLEAR CASE OF A VICIOUS
CIRCLE OR PETITIO PRINCIPII. IT IS NOT THE CASE THAT PHENOMENA NEED THE EDIFICE
FOR THEIR EXISTENCE (GRANT THIS PROVISIONALLY ) BUT VICE VERSA. THE
EPISTEMOLOGOCAL EDIFICE NEEDS PHENOMENA FOR ITS LEGITIMACY AS DOMINANT
DISOURSE. EVEN THE VERY TERM PHENOMENON PRESUPPOSES THE EXISTENCE OF AN
EPISTEMOLOGICAL FRAMWORK FOR ITS INTELLIGIBILITY.
IN A PRIMITIVE SOCIETY WHERE GROUP COHESION IS FOUNDED PRIMARILLY ON RITUAL
AND SYMBOLS, WHAT GUARANTESS MEMBERSHIP IS PARTAKING OF THE AXIOMATIC
SUPERSTSRUTUCRE, WHERE EMINENT GROUP MEMBERS, SUCH AS SEERS ARE EX POSITIO
SANCTIONED (ACCESS TO THE AVATON OR THE INEFFABLE UNDERPINNINGS OF THE
GROUP’S COHESION). IN A NEO TRIBAL SETTING THE SAME PATTERN IS ENCOUNTERED IN
THE REDUCTION OF COMMUNICATIVE CODES TO PLAIN PHONEMES AND LEXEMES,
WITHOUT ANY TRACE OF LOGICAL GROUNDING. FROM A PURELY PRAGMATIC
PERSPECTIVE , THE TRIBAL MODEL IS MORE CAPABLE (vs A COMMUNITY OF RATIONAL
AGENTS) OF FORGING COMMUNITY RELATIOSNHIPS IN THAT IT IS AXIOMATIC, THAT IS
IT DOES NOT LEAVE ANY ROOM FOR DIALECTICAL MANOEVRES (CF CODE, COUPLING,
SIMULATION, REDUCTIONISM, HOLISM)
How is the communitarian rationale of planet 7 diffused?
See following extract from Foucault's Discipline and Punish
“the mechanisms [of the disciplinary establishments] have a certain tendency
to become “de-institutionalized,” to emerge from the closed fortresses in
which they once functioned and to circulate in a “free” state; the massive,
compact disciplines are broken down into flexible methods of control, which

19. may be transferred and adapted. . . . One can [therefore] speak of the formation
of a disciplinary society in this movement that stretches from the enclosed
disciplines, a sort of social “quarantine,” to an indefinitely generalizable
mechanism of “panopticism.” (DP, 211, 216)
Foucault objects to the very idea of a knowledge or a truth outside
of networks of power relations.
However, if we endorse Rorty’s premise that nothing is left save for utility once we relinquish conceptions
of description as accurate representations of objective things and events, then we condemn any critical
outlook and adopt a passive fatalistic outlook , taking things as they come.
FREE PORN FOR ALL- THE NEW NAME OF THE PANOPTICON (PANOPTIPORN?)
The unspoken, yet concrete and moreover behavior orienting omnipresence of surveillance mechanisms ,
coupled with the essential mechanisms for their enforcement on a daily level (eg Echelon, Haarp) have
brought about a novel form of social realism, which marks the end of representational logic, while
enabling the once only dreamt of 1-2-1 correspondence between mind and matter insofar as thoughts are
not only controlled through educative mechanisms, but read at their inception. Deviancy no longer
constitutes the threat to an orderly order of things, but , having been reduced to its seemingly biologically
determined source (that is copulation or sex) , it has been allocated a determinate space and time for its
deployment (in the context of orgies ). In the context of the orgy social exchanges no longer take place
against a linguistic communicative code, but at a primary level or pure affect , thus simulating the absolute
openness to exteriority (or multiplicity of the affective element of existence). The legitimacy and indeed
enforcement of this nihilistic comportment towards being (no longer teleologically conceived) but as
unconditionally being-with (of course on the condition of exchanging libidinal energy with others) is
informally granted by pseudo lodge controllers. The orgy as the necessary precondition for partaking of the
new order simply attests to the utter violation of the last bastion of human freedom (at least as conceived
through classical constitutional logic) and the farthest colonization of unconscious processes,. If the
unconscious for Lacan is always already structured as a text (that is a as a plenum of collective
representations) , in the context of the new order it is structured as a materially affective plenum. The
rationale resembles that of concentration camps or the kibbutz, yet it differs in that those who enter this
realm have done so on their accord (or seemingly on their own accord, as the majority have been
brainwashed/indoctrinated into believing that this is the only way of surviving in the new era- I’ve
personally experienced such indoctrination tactics, which are an utter joke, and yet they do assume
material effects , such as social isolation, economic deprivation etc). This new era of crypto communism,
which rests on a system of libidinal flow exchanges as the necessary precondition for being in the world
has come to pass as the latest fad, under the cloak of an escahtological pattern.
On another, similarly resounding tone, the level of the primary affect (which could be paralleled to the
interface between the id and the unmediated exteriority ) insofar as it is the main provider of raw material
for the shaping of the imaginary or for the inscription in the imaginary of collectively shared
representations (which do not abide by the tenets of the symbolic order, but pre-exist and in fact condition
it) is much more powerful than ideological constructs in the formation of social bonds. Insofar as the
imaginary lies in between the reel and the symbolic and given that the gateway to the symbolic may not
take place unless agreement on universally sanctioned imaginary signs has been instituted, it is only insofar
as one has primarily partaken of the imaginary in a sanctioned way that he is allowed to proceed to the
symbolic. Hence, symbolically sanctioned values, such as wealth, health, power, career etc are reserved for
those who have participated in the ineffable Other secne, the in sidious and ineffable underpinnings behind
the visible order. The NWO is essentially an invisible order. One of the various indoctrination tactics
employed on a daily level involve (verbal) metaphors, such “can’t you see?”. “can’t you hear properly?”
etc. As happens with most cases of forcing native populations to willful enslavement, cultural invasion is
the primary weapon whereby a new order is instituted. In order to respect the frail balance between an
existing language and a new language during the transition period of colonization , words and sentences
must be used in a bifurcated manner. All ordinary and commonsensical locutions carry a double meaning,
simultaneously having a referent in the reality principle and a referent to the other scene, the ineffable
stage or communicative / semiotic scaffold,. Co-belonging is granted by successfully introjecting these
metaphors in one’s communicative repertoire, which at the same time constitutes the glue with others

20. (peers) and fends off (alienates) non community members. The same semiotic strategy has always been
prevalent among Freemasons , and continues to be so among the now fully rolled-out planet 7. One of
the ways whereby this hyperreal superstructure may be lifted off its hinges is through the demystification
of its signifying methods (involving the vast array of indirect communicative techniques- which have
always constituted a common currency among intelligence services). Only insofar as signs remain fresh
and exciting can they yield an ec-sistential ground for co-belonging linguistically. This condition may be
paralleled with a micro politics of fascination. Fascination has always been a state of mind accompanying
experiences of awe and amazement (in tandem with the emotions connected with the sublime , conceived
ever since Immanuel Kasnt’ Critique of Judgment and transpose d in the context of postmodern imagery to
the level of surprise with the ordinary). Ec-sisting linguistically entails primarily having inscribed the same
imaginary traits that lead to consumer truth qua universal language. Secondly (shifting lenses from the
solipsistic to the inter-subjective realm), it entails successfully sharing these linguistic experiences with
peers (which implies mastering the twists and turns, the discursive tropes, the symbols and the rest
theatrical paraphernalia that make up the discursive armory of the nouveau cult- just consider it as the utter
colonization and perfect streamlining of small talk, pseudo morals and vague discourse).
Preponderance of limit metaphors and limit conditions, simulacra of the end of an eschatological horizon
that has always been appropriating its becoming (ultimately fleshing out in the current state of affairs) .
Whence the primacy of appearing naked in the press (nudity as the precondition for participating in the
hyperreal Thule and thule as the utopian descriptor of a n order that is by virtue of its being hyperreal or of
not being capable of being by virtue of its always already having become concrete in its simulacral
rendering)
“In the redundancy of the nudity-sign, which works towards a reconstruction of the
body as a phantasm of totalisation, we again find the infinite speculation of the
conscious subject through its mirror-image, capturing and bringing a formal
resolution to the insurmountable division of the subject in this reduplication
(Baudrillard, symbolic exchange and death)
MORE NOTES
Baudrillard – symbolic exchange and death
Here comes the great Culture of tactile communication, under the sign of techno-
lumino-kinetic space and total spatio-dynamic theatre!
A whole imaginary based on contact, a sensory mimicry and a tactile mysticism,
basically ecology in its entirety, comes to be grafted on to this universe of
operational simulation, multi-stimulation and multi-response.
We live in a referendum mode precisely because there is no longer any referential.
Every sign and every message (objects of `functional' utility just as much as fashion
features or any televised information, polls or discussions) is presented to us as a
question/answer.
The entire communications system has passed from a complex syntactic structure of
language to a binary system of question/answer signals -- perpetual testing. Tests
and referenda are, as we know, perfect forms of simulation: the question induces the
answer, it is design-ated in advance.
A utopia of nudity, of the body present in its truth: this is at most the ideology of the
body that can be represented
In the redundancy of the nudity-sign, which works towards a reconstruction of the
body as a phantasm of totalisation, we again find the infinite speculation of the
conscious subject through its mirror-image, capturing and bringing a formal
resolution to the insurmountable division of the subject in this reduplication. The
signs inscribed on the body, where the death drive is also tangentially inscribed,

21. merely repeat the metaphysical operations of the conscious subject on corporeal
material.
In the current system, the body as the site of the primary processes is contrasted to
the body as secondary process: erotic use-- and exchange-value, a rationalisation
under the sign of value. The pulsional body menaced by desire is contrasted to the
semiurgic, structural body, theatricised in nudity, functionalised by operational
sexuality.
Towards an axiomatics of style
Style has no origin. No genealogical approach is capable of deconstructing it. It does
not even go into circles, as there is no circular method that is capable of constituting
its truth value as petition principii. The same goes for ritual. In ritual, there is no
questioning of the validity of its practice. The only rationale it obeys is condensed in
a @take it or leave@ IT PRINCIPLE. Therefore, style and ritual are two modes of
being alongside each other that do not need any extraneous legitimation, save only
themselves. Politics have always been concerned primarily with style and ritual. Style
of enunciation, rhetorical schemes, rituals of passage, spectacular epiphenomena
that are self -legitimated . The existence of a constitution is the a posterior footprint
of what has already been legitimated through style and ritual. Whence the necessity
to replicate the axiom by inscribing it in as many automata as possible . Automata do
not question, not because they are not capable of questioning, but because the very
mode of questioning has given place to para linguistic modes of being, legitimated
through bodily inscription and stylistic tropes. Let us call this the axiomatic of the
empty signifier. It would be relatively easy to dispel the notion of empty as against
a notion of seeming fullness that would be yielded by a classic semantic theory.
Is the legitimacy of style and ritual as the primary modes of being with as being
alongside truth in a post eschatological era? Not easy to say, what is self evident
though is that classical theories of truth , time hallowed
epistemic and ontological claims have recede under
the massive force of self -legitimated stylistic and
ritualistic forms.
However, if one employs pragmatics as an interpretive paradigm, then it becomes clear that they are legit
insofar as they work (as simple as that). What is of primary importance in the context of planet 7 is not
which perspective may yield more insights to systemic loopholes , but which perspective will yield a
platform for maximum social cohesion and the uncritical acceptance of one’s role within a matrix of power
relationships. Style and ritual have always been the key modes of coming into power (let us use the latter a
key ontological category for interpreting the way whereby members of planet 7 lodges / micro
communities are glued to each other).
Whereas in classical philosophy, primacy was given to analytical categories , principia, premises, maxims
and so on , in the post eschatological era, primacy has been given to modes of Being., whence the primacy
of modality over the truth value of sentences and the method of its legitimation, that is not as the aporetic
end of a syllogistic process , but as the self-grounded approximation of discursive style that is sanctioned
by lodge members' agreement. The more extensively these members have managed to sell this idea to the
state agents, the more legit (formally) it becomes. Going forward, planet 7 lodges will constitute formal loci
of control over the coming years.
See biosemiotics (in sociocybernetics journal)
neurolinguistic programming (anchoring)
Don Handelman, Models and mirrors, towards an anthropology of public events ( berghan 1998)

22. Pp9: events are important phenomena because they constitute dense concentrations of symbols and their
associations, that are of relevance to a particular people. Cultural information makes sense best when
imparyted through occasions that are set up to do this kind of coded , communicative work.
P10: Levu Strauss notes that the ritual uses a procedure that he calls “parceling out” .
Some basic features of public events
P11: the purpose of the ritual is to achieve goals. The result of ritual action is dinally the small of large
scale transformation of both the actor and the audience.
P12: Publ;ic rituals , by establishing visible external forms, bring out the possible might have beens a firm
social reality.
That is whenever a particular occasion is enacted, it is put together from more or less similar elemnst. It is
performed by more or less the same cast of characters and it passes through more or less the same
sequences of action.
P12: AS A THEORETICLA POSITION, FUNCTINALISM DEPENDS FIRST and foresmot on the
premise that the elements and act5ivfities of social order are organized as an integrated homeostatic social
system. #
BOURDIEU- LANGUAGE AND SYMBOLIC POWER
P51: There is every reason to think that the factors which are most influential in the formation of the
habitus are transmitted without passing through language and consciousness, but through suggestions
inscribed in the most apparently insigifnicant aspects of the things, situations and practices of everyday
life. Thus, the modalities of practices, the ways of looking, sitting, standing, keeping silent or even of
speaking are full of injunctions that are powerful and hard to resist precisely because they are silent and
insidious, insistent and insinuating.
SEE
Zoosemiotics & cybernetics
DELEUZE & GUATTARI ANTIOEDIPUS
the abstract machine that connects
a language to the semantic and pragmatic contents of statements, to collective
assemblages of enunciation, to a whole micropolitics of the social (D&G)
Schizoanalysis, on the other hand, treats
the unconscious as an acentered system, in other words, as a machinic network
of finite automata (a rhizome), (D&G)
The issue is to produce the unconscious,
and with it new statements, different desires: the rhizome is precisely
this production of the unconscious.
Thus it is the study of the signifying regime that first testifies to
the inadequacy of linguistic presuppositions, and in the very name of
regimes of signs. (dg)
D&g’S 8 PRINCIPLES OF SIGN SYTEM FORMATION (or lodge-attractor’s systemic function) The
signifying regime of the sign is defined by eight aspects or principles:
(1) the sign refers to another sign, ad infinitum (the limitlessness of
signifiance, which deterritorializes the sign); (2) the sign is brought back by
other signs and never ceases to return (the circularity of the
deterrito-rialized sign); (3) the sign jumps from circle to circle and
constantly displaces the center at the same time as it ties into it (the
metaphor or hysteria of signs); (4) the expansion of the circles is assured by
interpretations that impart signified and reimpart signifier (the
interpretosis of the priest); (5) the infinite set of signs refers to a supreme
signifier presenting itself as both lack and excess (the despotic signifier, the
limit of the system's deterrito-rialization); (6) the form of the signifier has a
substance, or the signifier has a body, namely, the Face (the principle of
faciality traits, which constitute a reterritorialization); (7) the system's line

23. of flight is assigned a negative value, condemned as that which exceeds
the signifying regime's power of deterritorialization (the principle of the
scapegoat); (8) the regime is one of universal deception, in its jumps, in the
regulated circles, in the seer's regulation of interpretations, in the
publicness of the facialized center, and in the treatment of the line of
flight.
- Being-with in an affective community or the end of the ends of reason and the return to
medieval ism (instituted as neo tribalism)
- The power of neo formalism (you can be what you want to be insofar as you do it with
unparalleled style; cf Thousand plateaus- style is a holding together of disparate elements ; in a
cyberneticized society the ups and downs in the hierarchical ladder concern the size and the
quality of the clientele that have subscribed to a particular style (discursive or otherwise) ; power
is ephemeral insofar as it hinges on the capacity of a style to act as an attractor for clients; as
clients pass through the learning curve of the attractor’s inner machinations, hence they
demystify its style, they abandon it and involuntarily look for another haven, another attractor
around whose elements they will stabilize; this explains the incessant quest for partaking of
different lodges styles- ultimate demystification would amount to the zero point of textuality,
where no text can attract any further attention, thus death and radical unweaving- which by
definition is an impossible task – yet, constitutive of the nomadic transition from lodge to lodge,
like a secular reinscription of an archaic ontotheologicall ladder)
see Systems theory
see Popper's open society and its enemies
The matrix- the rebus
Value frameworks and their variations
Cf paper on cybernetics and controlled variation (in case you wondered why it is called V planet – don’t be
stupid V is just the symbol for variation or the level of oscillation a sanctioned systemic configuration or
lodge is capable of bearing. Being accepted as a V member simply means that your behavioral variations
(or goals) are aligned with expectations already embedded in the configuration of the matrix of which you
have been chosen to partake)
Jump around : leaping from lodge to lodge keeps you excited (in case you has
nothing else to do)
(Bateson) “The self-organizing and homeostatic (self-stabilizing) processes exhibited by open systems
constitute evidence of persistent phenomena which are contrary to the mechanically and statistically
demonstrable dissolution of the universe, postulated by the second law of thermodynamics. Also, open
systems provide evidence that demonstrates the existence of anti-entropic (negentropic) tendencies within
our perceived universe—negentropic tendencies in which order, complexity, and improbability are
sustained and increased. Hence, we may safely assume that the existence of open systems resolves the
apparent contradiction between data from physics which supports dissipation, disorganization and
randomness, on the one hand, and ample documentation of increased order and complexity in biological
evolution, on the other.”

24. Deleuze & Guattari – On several regimes of signs (in the Antioedipus)
The Hopi indians jump from one circle to another, or from
one sign to another on a different spiral. One leaves the village or the city,
only to return. The jumps may be regulated not only by presignifying rituals
but also by a whole imperial bureaucracy passing judgment on their
legitimacy. The jumps are not made at random, they are not without rules.
Not only are they regulated, but some are prohibited: Do not overstep the
outermost circle, do not approach the innermost circle .. . There is a distinction
between circles because, although all signs refer to each other only
to the extent that they are deterritorialized, oriented toward the same center
of signifiance, distributed throughout an amorphous continuum, they
have different speeds of deterritorialization attesting to a place of origin
(temple, palace, house, street, village, bush, etc.), and they have differential
relations maintaining the distinction between circles or constituting
thresholds in the atmosphere of the continuum . Moreover, the distribution of these thresholds
and circles changes according to the case. Deception is fundamental to
the system. Jumping from circle to circle, always moving the scene, playing
it out somewhere else: such is the hysteric operation of the deceiver as subject,
answering to the paranoid operation of the despot installed in his center
of signifiance.”
Idle speech or the nihilistic in-between
Cf Ernesto Laclau
The path to illumination
The hooking function of luring Masonic myths has been exposed in various papers (see the death of
freemasonry in the US for an expose of the power of theatrics and dissimulation in the institution of
freemasonry and the progressive disenchantment of members once the mythopoetic aura wears off) . Yet,
disenchantment with a particular mythical edifice does not preclude that the power of seduction endemic in
every novel configuration of signs wears off at the same time. The power of seduction is far greater than
the power of rational persuasion (at least in postmodern cultures, where social collectives are largely
sustained around imaginary constellations, that is frameworks of signs , edified under the auspices of
enforced semantic properties; in plain terms, the rise of interpretivism has been coupled with the
augmentation of the role of channeling interpretation to particular routes, with view to combating the
inherent polysemy of constellations . This nouveau empiricisim which looks for truth in the ways whereby
signs cohere may only be sustained through the existence of omnipresent systems of control o of the
mediation between image, its couple and its meaning.
Cf morgan’s exposure of freemasonry
At the end of the day it is pure power play
The lodge as the locus of control
Cf article The Technology of Total Domination (in Surveillance & Society journal)
“In Bentham’s conception, Panopticon aims at a total, centralized surveillance of individuals who
are constantly aware of being visible. Visibility replaces force as a tool of control. It is more
economical, it reduces the need for physical contact between the supervisors and supervised,”
Panoptical power, produced

25. through relations of discipline, showed its greatest intensity in the bodies of the subjects,
individualized through these new relations and the new branches of knowledge centred on the
human body (1979a: 208).
The executive power is concentrated in the hands of the political secret police whose quasi-invisible
presence is felt everywhere
In the long run, this
strategy of ruling strives to erase the very need for distinguishing between truth and lie
and discredit any former epistemological, moral and linguistic standards attached to
them.
The underlying assumption seems to be that through intensive mass training – involving
indoctrination sessions, marching, chanting slogans, will-breaking ceremonies, self-denunciation
rituals, arbitrary sanctions and terror – a combination of fear, opportunism, stupidity and
exhaustion will produce the desired indifference to truth and falsehood.
The role of mass movements
is not to bring people together as individuals but rather as insignificant particles, assembled
together to assume appearance of masses following the leader (OR LODGE CONTROLLERS).
Through a simple device known as “guilt by association,”
family, friends and acquaintances of the accused are automatically considered suspect or
contaminated. To save their skin, they are prone to be transformed into the doomed person’s
enemies by volunteering information, denouncing and berating the accused (see, e.g., Arendt,
1958: 322).
Black holes and chaos theory – the outliers in the regression functioning as the limit of the hyperreal
textual edifice or the autopoeitic system
Pseudo-difference instituted through discursive formations
- The institution of a new vocabulary
- The ontogenesis of a new mode of ec-sisting linguistically and paraliinguistically
- Words have the power to motivate towards a goal-oriented action (the metaphysical paradigm),
meaningless constellations of phonemes and lexemes constitute a discursive redoubling or
maintain in its absence the force of the primary affect ; the affectionate exclamation of
phonemes pro-claims the evanescent in a simulacrum of evanescence, it enshrines evanescence
in the exclamation of the primary affect as remembrance of quiddity as affective (not ideational)
limit. Control of the id (interiorized quiddity) starts with the control of the affective response to
the primary coup dedans (or dehors, this is only a topographical difference). Partaking of the
commonality of the affective re-sponse, redoubling , inscribing the mode of redoubling in one’s
comportment towards the evanescent is the primary locus of control. The rest is cybernetics.
Philosophia perennis has always concerned itself with the quest of first principles. The more
minutely the self referential underpinnings of the principles are laid bear, thus open to
questioning and challenge (thus, inevitably prone to revolutionary paradigmatic shifts), the more
foundational the quest for principles has to become. Institutionalization and universalization of a
discourse at a subatomic pre linguistic, merely phonemic level bypasses rational discourse and

26. shifts communication to a primitive level of affective communication. Neo tribalism is another
name for neoprimitivism, or another phantasmatic closure of a metaphysical circle in quest of
first principles? The answer does not reside in the realm of metaphysics or epistemology but of
pragmatics. If the model works, there is no reason why we should challenge it. Moreover, the
model may not be challenged, because it functions at a level beyond dialectical challenge, that of
the sub linguistic rendition of affect. In case you wondered why group orgies should be
institutionalized , the answer may be yielded once the above syllogistiv thread is operationalized.
In the orgy what is exchanged is not discursive tokens, but libidinal ones or affective tokens. The
only way to appropriate (again reappropriate) the original encounter between the inside and the
outside is through its enclosure in the trajectory of libidinal exchanges, where you become self-
same through partaking in a matrix of mutual affective exchanges,. The token given is not a vow,
rather a vowel (primary affective exclamation in exchange of the promise to appropriate the
Other in the form of another proprius who is in turn expropriated by passing the sublinguistic
token to another and so forth; the Chain of Being inverted in a chain of bodies; the UR-ratio
inverted in the UN-ratio, the cathexis in the context of culturally sanctioned symbols inverted in a
methexis in a grand spectacle of limit instances- limit spectacle of nudity and exchange of affect
as the Other scaffold or the scaffold FOR the Real, whereupon the imaginary and the symbolic
are in turn scaffolded). The orgy as rite of passage to the Real (the libidin-al, the methectic, the
affective) functions mnemotechnically as the limit representation of the loss of the primary
signifier – hence the vanity of its quest- hence the free-of-metaphysical-underpinnings
enactment of symbolically sanctioned roles- hence the end of sublimation in an idealistic sense
and its inversion- giving way to ......
After the locus of release of primary affect, what?
Traditional freemasonry has been the abode of conservative s morals, strictly intertwined with
state mechanisms 9which is why the poubliv domain has been the always been populated by
freemasons). Nothing wrong with that. However, the majority of Planet 7 is the materialization of
Deleuze and Guattari’s vision as laid out in the 1000 Plateaus, a supple space where nomad
thought reigns supreme. Traditional freemasonry has been reduced to another
instance of the open system’s configuration.
The systemic function of the Other
Overcoding by the signifier, irradiation in all directions, unlocalized
omnipresence.
Finally, the face or body of the despot or god has something like a
counterbody: the body of the tortured, or better, of the excluded. There is
no question that these two bodies communicate, for the body of the despot
is sometimes subjected to trials of humiliation or even torture, or of exile
and exclusion. "At the opposite pole one might imagine placing the body of
1
16 □ 587 B.C.-A.D. 70: ON SEVERAL REGIMES OF SIGNS
the condemned man; he, too, has his legal status; he gives rise to his own
ceremonial... not in order to ground the surplus power possessed by the

27. person of the sovereign, but in order to code the lack of power with which
those subjected to punishment are marked. In the darkest region of the
political field the condemned man outlines the symmetrical, inverted figure
of the king."5 The one who is tortured is fundamentally one who loses
his or her face, entering into a becoming-animal, a becoming-molecular the
ashes of which are thrown to the wind. But it appears that the one who is
tortured is not at all the final term, but rather the first step before exclusion.
Oedipus, at least, understood that. He tortured himself, gouged out
his own eyes, then went away. The rite, the becoming-animal of the scapegoat
clearly illustrates this: a first expiatory animal is sacrificed, but a second
is driven away, sent out into the desert wilderness. In the signifying
regime, the scapegoat represents a new form of increasing entropy in the
system of signs: it is charged with everything that was "bad" in a given
period, that is, everything that resisted signifying signs, everything that
eluded the referral from sign to sign through the different circles; it also
assumes everything that was unable to recharge the signifier at its center
and carries off everything that spills beyond the outermost circle. Finally,
and especially, it incarnates that line of flight the signifying regime cannot
tolerate, in other words, an absolute deterritorialization; the regime must
block a line of this kind or define it in an entirely negative fashion precisely
because it exceeds the degree of deterritorialization of the signifying sign,
however high it may be. The line of flight is like a tangent to the circles of
signifiance and the center of the signifier. It is under a curse. The goat's
anus stands opposite the face of the despot or god. Anything that threatens
to put the system to flight will be killed or put to flight itself. Anything that
exceeds the excess of the signifier or passes beneath it will be marked with a
negative value. Your only choice will be between a goat's ass and the face of
the god, between sorcerers and priests. The complete system, then, consists
of the paranoid face or body of the despot-god in the signifying center of the
temple; the interpreting priests who continually recharge the signified in
the temple, transforming it into signifier; the hysterical crowd of people
outside, clumped in tight circles, who jump from one circle to another; the
faceless, depressive scapegoat emanating from the center, chosen, treated,
and adorned by the priests, cutting across the circles in its headlong flight
into the desert. This excessively hasty overview is applicable not only to the
imperial despotic regime but to all subjected, arborescent, hierarchical,
centered groups: political parties, literary movements, psychoanalytic
associations, families, conjugal units, etc. The photo, faciality, redundancy,
signifiance, and interpretation are at work everywhere. The dreary
world of the signifier; its archaism with an always contemporary function;
0 587
B.c.-A.D. 70: ON SEVERAL REGIMES OF SIGNS □ 117
its essential deception, connoting all of its aspects; its profound antics.
The signifier reigns over every domestic squabble, and in every State
apparatus.
The signifying regime of the sign is defined by eight aspects or principles:
(1) the sign refers to another sign, ad infinitum (the limitlessness of
signifiance, which deterritorializes the sign); (2) the sign is brought back by
other signs and never ceases to return (the circularity of the
deterrito-rialized sign); (3) the sign jumps from circle to circle and
constantly displaces the center at the same time as it ties into it (the
metaphor or hysteria of signs); (4) the expansion of the circles is assured by
interpretations that impart signified and reimpart signifier (the
interpretosis of the priest); (5) the infinite set of signs refers to a supreme
signifier presenting itself as both lack and excess (the despotic signifier, the
limit of the system's deterrito-rialization); (6) the form of the signifier has a

28. substance, or the signifier has a body, namely, the Face (the principle of
faciality traits, which constitute a reterritorialization); (7) the system's line
of flight is assigned a negative value, condemned as that which exceeds
the signifying regime's power of deterritorialization (the principle of the
scapegoat); (8) the regime is one of universal deception, in its jumps, in the
regulated circles, in the seer's regulation of interpretations, in the
publicness of the facialized center, and in the treatment of the line of
flight.
Not only is this semiotic system not the first, but we see no reason to
accord it any particular privilege from the standpoint of an abstract evolutionism.
We would like to indicate very briefly certain characteristics of the
other two semiotic systems. First, the so-called primitive, presignifying
semiotic, which is much closer to "natural" codings operating without
signs. There is no reduction to faciality as the sole substance of expression:
there is no elimination of forms of content through abstraction of the signified.
To the extent that there is still abstraction of content from a strictly
semiotic point of view, it fosters a pluralism or polyvocality of forms of
expression that prevents any power takeover by the signifier and preserves
expressive forms particular to content; thus forms of corporeality,
gesturality, rhythm, dance, and rite coexist heterogeneously with the vocal
form.6 A variety of forms and substances of expression intersect and form
relays. It is a segmentary but plurilinear, multidimensional semiotic that
wards off any kind of signifying circularity. Segmentarity is the law of the
lineages. Here, the sign owes its degree of relative deterritorialization not
to a perpetual referral to other signs but rather to a confrontation between
the territorialities and compared segments from which each sign is
extracted (the camp, the bush, the moving of the camp). Not only is the
polyvocality of statements preserved, but it is possible to finish with a
statement: A name that has been used up is abolished, a situation quite
0 118 □
587 B.C.-A.D. 70: ON SEVERAL REGIMES OF SIGNS
unlike the placing in reserve or transformation occurring in the signifying
semiotic. The meaning of cannibalism in a presignifying regime is precisely
this: eating the name, a semiography that is fully a part of a semiotic
in spite of its relation to content (the relation is an expressive one).7 It
should not be thought that a semiotic of this kind functions by ignorance,
repression, or foreclosure of the signifier. On the contrary, it is animated by
a keen presentiment of what is to come. It does not need to understand it to
fight against it. It is wholly destined by its very segmentarity and
poly-vocality to avert the already-present threat: universalizing
abstraction, erection of the signifier, circularity of statements, and their
correlates, the State apparatus, the instatement of the despot, the priestly
caste, the scapegoat, etc. Every time they eat a dead man, they can say: one
more the State won't get.
There is another semiotic, the countersignifying semiotic (whose most
notable representatives are the fearsome, warlike, and animal-raising
nomads, as opposed to hunter nomads, who belong to the previous
semiotic). This time, the semiotic proceeds less by segmentarity than by
arithmetic and numeration. Of course, the number already played a role of
great importance in the division and union of segmentary lineages; it also
had a function of decisive importance in the signifying imperial bureaucracy.
But that was a kind of number that represented or signified, a number
"incited, produced, caused by something other than itself." On the
contrary, a numerical sign that is not produced by something outside the
system of marking it institutes, which marks a mobile and plural distribution,
which itself determines functions and relations, which arrives at

29. arrangements rather than totals, distributions rather than collections,
which operates more by breaks, transitions, migration, and accumulation
than by combining units—a sign of this kind would appear to belong to the
semiotic of a nomad war machine directed against the State apparatus. The
numbering number.8 Its numerical organization into tens, fifties, hundreds,
thousands, etc., and the associated spatial organization were obviously
adopted by State armies, but basically bear witness to a military
system specific to the great nomads of the steppes, from the Hyksos to the
Mongols. They were superposed upon the principle of lineage. Secrecy and
spying are important elements of the war machine's semiotic of Numbers.
The role of Numbers in the Bible is not unrelated to the nomads, since
Moses got the idea from his father-in-law, Jethro the Kenite: he used it as an
organizational principle for the march and migration, and applied it himself
to the military domain. In this countersignifying regime, the imperial
despotic line of flight is replaced by a line of abolition that turns back
against the great empires, cuts across them and destroys them, or else conquers
them and integrates with them to form a mixed semiotic.
0 587
B.c.-AD. 70: ON SEVERAL REGIMES OF SIGNS D 119
We would like to go into greater detail on a fourth regime of signs, the
postsignifying regime, which has different characteristics opposing it to
signifiance and is defined by a unique procedure, that of
"subjecti-fication."
There are many regimes of signs. Our own list is arbitrarily limited.
There is no reason to identify a regime or a semiotic system with a people
or historical moment. There is such mixture within the same period or the
same people that we can say no more than that a given people, language,
or period assures the relative dominance of a certain regime. Perhaps all
semiotics are mixed and not only combine with various forms of content
but also combine different regimes of signs. Presignifying elements are
always active in the signifying regime; countersignifying elements are
always present and at work within it; and postsignifying elements are
already there. Even that is to mark too much temporality. The semiotics
and their mixtures may appear in a history of confrontation and intermingling
of peoples, but also in languages in which there are several competing
functions, or in a psychiatric hospital in which different forms of
insanity coexist among the patients or even combine in a single patient; or
in an ordinary conversation in which people are speaking the same
tongue but different languages (all of a sudden a fragment of an unexpected
semiotic surfaces). We are not suggesting an evolutionism, we are
not even doing history. Semiotic systems depend on assemblages, and it is
the assemblages that determine that a given people, period, or language,
and even a given style, fashion, pathology, or minuscule event in a limited
situation, can assure the predominance of one semiotic or another. We
are trying to make maps of regimes of signs: we can turn them around or
retain selected coordinates or dimensions, and depending on the case we
will be dealing with a social formation, a pathological delusion (d'elire), a
historical event, etc. We will see this on another occasion when we deal
with a dated social system, "courtly love," and then switch to a private
enterprise called "masochism." We can also combine maps or separate
them. To make the distinction between two types of semiotics (for example,
the postsignifying regime and the signifying regime), we must consider
very diverse domains simultaneously.
In the first years of the twentieth century, psychiatry, at the height of its
clinical skills, confronted the problem of nonhallucinatory delusions in
which mental integrity is retained without "intellectual diminishment."

30. There was a first major grouping, paranoid or interpretive delusions,
which already subsumed various aspects. But the question of the possible
independence of another group was prefigured in Esquirol's monomania
and Kraepelin's querulous delusion, and later defined by Serieux and
Capgras as grievance delusion, and by Clerambault as passional delusion
0 120 □
587 B.C.-A.D. 70: ON SEVERAL REGIMES OF SIGNS
("querulousness or seeking redress, jealousy, erotomania"). Basing ourselves
on very fine studies of Serieux and Capgras on the one hand, and
Clerambault on the other (the latter took the distinction furthest), we will
contrast a paranoid-interpretive ideal regime of signifiance with a
passional, postsignifying subjective regime. The first regime is defined by
an insidious onset and a hidden center bearing witness to endogenous
forces organized around an idea; by the development of a network stretching
across an amorphous continuum, a gliding atmosphere into which the
slightest incident may be carried; by an organization of radiating circles
expanding by circular irradiation in all directions, and in which the individual
jumps from one point to another, one circle to another, approaches
the center then moves away, operates prospectively and retrospectively;
and by a transformation of the atmosphere, as a function of variable traits
or secondary centers clustered around a principal nucleus. The second
regime, on the contrary, is defined by a decisive external occurrence, by a
relation with the outside that is expressed more as an emotion than an idea,
and more as effort or action than imagination ("active delusion rather than
ideational delusion"); by a limited constellation operating in a single sector;
by a "postulate" or "concise formula" serving as the point of departure
for a linear series or proceeding that runs its course, at which point a new
proceeding begins. In short, it operates by the linear and temporal succession
of finite proceedings, rather than by the simultaneity of circles in unlimited
expansion.9
(D&G ANTIOEDIPUS)
Technologies for (re)creating the self and a culture of self-sameness
First and foremost, in the context of cuberneticized social constellations there is no such thing as difference
or difference, wherever noticed and demarcated as such, is progressively normalized by reshaping
unacceptable aspects (be it behavioral, personality traits, or generally aspects of oneself that are deemed as
unacceptable by the social constellation of which one has benn chosen to partake- yes, participation in
planet 7 lodges or discreet value framework constellations is far from voluntary – through prolonged
control, by system agents and through their feedback on upper echelons of the panopticon, you are
allocated to a herd of their choice. Denial is met with ever increasing (direct , but mostly indirect , )
attempts to conform to a preordained fate.
1. The manufacture of new linguistic and paralinguistic codes
2. The build-up of popular mythologies
Myths are axiomatic (they do not fololow a rational discursive poattern , but are self referentaial and self
subsistent;m insofar as the legitimacy or the epistemic status of so called traditional science, empiricism
and positivism came under severe questioning by postmodern perspectives, their epistemological status
became indistinguishable from that of a myth , there is nothing stopping someone from climing that the

31. mythical or narratological aspects of a story virally diffused among lodge members is untrue; indeed, what
safeguards the identity and self sameness of lodge ,members is their common adherence to mythological
beliefs about a wide range of issues; in terms of the very political underpinnings of the community, myths
of excluded others based on non-conforming to the lodge behavioural and epistemic preconditions are of
foundational significance. In traditional mythical structures, a new community was normally instituted on
the relics of a conquered community. In the context of psychological warfare, a new community is
structured on the grounds of virally diffusing beliefs about others and other communities (see articles by
Bishop Brown, Lewin, Community in excess, social glue and social cybernetics papers). “Such myths have
certain basic features that both enable them to be effective and also
bring with them some ambiguous consequences. One is the division of the social field into
“our group” and “the others.” Another is the division of the world into distinct spheres of
quality: the sacred and the profane. These two sets of divisions are not identical, but they
work together to bring about social cohesion. “Our” group is always associated with sacred
values. The “others” tend to be thought of as living outside the sacred in the chaos of the
profane. Myths are intrinsically political because they always have to do with the birth or
maintenance of order against the threat of chaos, either from without or from within, and it
is unlikely any political community could survive for long without drawing on the symbolism
of the sacred to reinforce its claims and encourage its members to struggle against the forces
that threaten it.” Political Symbolism and the Ambiguity of Political Community:
An Inherent Dilemma of Politics”. “In Girard’s interpretation, the victim is an object of abhorrence
insofar as he is
perceived by members of the angry mob as the source of all the violence among them. This
is why he must be killed. But when he is dead, his death is also seen as the source of the new
spirit of peace and brotherhood among them, and the newly born community deifies him
and reenacts his death in sacrificial rites in order to try to perpetuate the beneficent effects
of his slaying.”.
To speak simultaneously of myth’s power both to disturb and to protect the balance of
the soul might seem paradoxical, but the paradox is an inescapable result of the inherent ambiguity
of the sacred, of the mythic foundation of community, and of the human spirit itself.
The notion of paradox is instrumental to understanding the state of mind of planet 7 lodge members (the
same holds for traditional freemasonry where the principle of coincidentia oppositorum is indirectly
evidenced in all speculative degrees). Paradoxicality is essentialized in all comportments as coexistence of
opposite states of mind; in essence, the state of mind demanded of lodge members is equivalent to that of a
schizoid personality, insofar as they operate in every instance on two levels; on the one level, they have to
abide by given societal rules and state laws, while at the same time undermining them in order to satisfy
own and lodge-sanctioned goals.
see
Eugene Webb
University of Washington
Presented at the Colloquium on Political Philosophy
of the Center for Theoretical Study, Charles University
a. ˇStiˇr´ın Castle, Prague, Sept. 25–27, 1992)
The legitimation of myhtopoetic thinking and indeed its primacy over rational discourse affords both to
create stronger bonds amongst group members, as well as to dumpen down the critical function potential of
members, hence more susceptible to orders and decisions. . “To speak simultaneously of myth’s power
both to disturb and to protect the balance of
the soul might seem paradoxical, but the paradox is an inescapable result of the inherent ambiguity
of the sacred, of the mythic foundation of community, and of the human spirit itself.” (To speak
simultaneously of myth’s power both to disturb and to protect the balance of
the soul might seem paradoxical, but the paradox is an inescapable result of the inherent ambiguity
of the sacred, of the mythic foundation of community, and of the human spirit itself.)
3. The strictly intra-group support of members in different professions