These are the last days. The end is near.

Rexroth on Blake, Stendhal and Marx

all that is solid melts into air

The Book of Revelations and the Communist Manifesto are parallel works

The spectre of communism is the four horsemen







Psymatterialist's Mysticism

NATURE AND COMMUNIST REVOLUTION

1. The "ruin of all classes"

The revolutionary communist uses the hypothesis of the revolution not the negative assumption, of which even Marx spoke, of the "ruin of all classes".

This does not mean to say that we deny such a possibility out of hand, it is just, and surely this much is obvious, we can't count on just a simple negation. This is especially so as we are in a phase of history in which bourgeois thinking does everything possible to portray reality as resolvable into 'nothingness': this negation is one of hatred towards life in general, a denigration, with nothing but the crises in life represented.

We have always refused to play the role of mere analysts, or that of aspiring grave diggers or 'decadence'. The attitude of the revolutionary is not to see things in black and white, nor indeed in black alone as occurs among the unhinged ideologies of the contemporary 'strong' and 'weak' schools of thought. The recognition of the dialectical nature of reality excludes sophistical dialectics in that the latter is openly eristic and rhetorical.

The theoreticians of Entropy like to represent natural and social reality as a closed system for conveniences sake, whilst the supporters of 'neutral' science do so supposedly unencumbered by any debt to so-called 'subjectivist intrusions'. In the present work, we still show why we are convinced that it is not a closed system, but is instead a reality which is open and infinite, before which official science is impotent because of its preference for the comfort of the secondary, artificial nature of the laboratory; in other words, nature's negation.

Regarding physiology for instance: it is hunger which sharpens the mind! The spirit depresses it. It is the hungry classes putting pressure on the well-fed which is the motor of history; though this doesn't have to mean that the hungry automatically overthrow the state of the sated ones.

The latter notion is in fact a simplification made by the priests, a banner unfurled from the exalted heights of their millenary experience aiming to put the dominant classes on their guard about the possible dangers! But, precisely because hunger does sharpen the intelligence, the latter cannot then be a natural, spontaneous product. Historical and social experience shows that intelligence, (theory), is equivalent to the mind and brain, that is, dialectically accumulated experience with all its attendant highs and lows. Such accumulation requires an explanation, and we make the assertion that this process is explained by the history of the struggle of classes as outlined by historical and dialectical materialism.

Even when bourgeois ideology, with its more passable geniuses like Nietzsche, discloses the value of physiology and the poverty of the spirit and philosophy, it never moves beyond the individual hero, thereby ending up merely providing a figure who can easily be mystified by shopkeepers unable to understand such acrobatic capers which only a dancer like Nietzsche could achieve... though not without breaking his neck in the process!

Only the historical and dialectical materialism of revolutionary communism can propose the advent of a really profound physiology on a social level, that is, the unitary, non-verbal, spiritual reality which we call Gemeinwesen. "The true human nature is the true Community (Gemeinwesen) of the human being", Marx.


2. The fetish character of the commodity

As far as psychoanalysis is concerned, fetishism is a neurotic pathology which derives from the child's exasperation at being attached to its mother's skirts. In that case then, in what does the fetish character of the commodity consist? To whose skirts has the bourgeoisie been over-attached since childhood? Yes, its plain! those of Mother Nature, not seen in her dialectical expression though, but in her metaphysical and abstract expression.

Thus we have the allegedly natural economic laws of the classical economists (though not the feeble economics of the epigones!) which, despite all evidence to the contrary, sees laws as fundamentally static and insuperable.

The commodity becomes a fetish because the bourgeoisie hypostatizes the "Great Mother", and every time it sees her degraded and caused offence (by its own hand) it claims that to violate her is an impossibility (the immaculate conception). It is as if to say: the commodity is sacred, there is no other alternative.

We have hinted at the pathological and unhealthily neurotic nature of such an attitude, but we must also underline the phenomenological aspects of this state of affairs: in what way exactly does the bourgeoisie hang onto the petticoats of the commodity fetish? We answer that it is in considering the market regime as the boundary and the one instrument for the stabilization of social energies: In actual fact though, because of its congenital incapacity, the market is the negation of the species economy, and the bourgeoisie is incapable of founding a truly great economy that is equivalent to arriving at a genuine physiology – a knowledge of the body – because it renounces the theory of 'corporeality' as they consider it an abstraction. The true knowledge of the body lies in resolving the interchange between mankind-nature according to a reciprocal integration that is equivalent to, in material terms, the "naturalization of man and the humanisation of nature".


3. Mystical Body

On the other hand, past prefigurations of communist societies (classist ones that is!) are ideologically inverted expressions of the need for communism. The allusion to the 'mystical body' (leaving aside the spiritist interpretations of the dominant classes) indicates the requirement, remaining ever unsatisfied, of the species to provide for itself together according to the communist formula "to each according to his needs, from each according to his abilities".

Only communism manages to perceive in the dialectical process of class struggle the necessary lever for the attainment of the regime of social species; a regime in which individual and society form a coherent unity without all the contradictions of bourgeois society and indeed of all class societies. In class societies, the most we can expect is a symbolic communal meal, but not a genuine physiological reality of the mystical body, meaning literally a body which sees without eyes like the Greek Mistes, the soothsayer who sees better than ordinary sighted mortals.


4. Communist mysticism

It follows from this that the one society capable of mysticism is communism.

But far from the jaded interpretation dreamed up by the schools of bourgeois analytical thought, this doesn't signify confusion or undifferentiation, but rather Gemeinwesen, namely order existing in fact (i.e. not abstract order). That is to say, the reality of the species, realised and still expanding, in which life is really capable of producing and reproducing itself according to a plan, not as and end in itself but as an actual way of living. The species is mystical because it is able to see itself without finding a contradiction between the hic et nunc, though more often than not this is taken as meaning the survival of class society and its future as the 'natural' development of its premises, rather than the sun which is yet to rise.

We have always claimed that the one reality which can live this projected kind of life (and tries it out) during the domination of class society, is the party.

Therefore it is in this sense that the party has its own "mysticism" understood in the sense of the ability to see... with closed eyes; its ability to see more than the individual eye of single militants, to live out this way of life in its internal relations.

The party has the advantage of a general and total vision, the party is communism unfolding before our eyes.


5. From the truly great economy to the truly great ecology

From the differentiation of the laws of development of bourgeois society to socialism.

Capitalist society has shown itself incapable of conceiving of a really great economy, it can neither make it happen nor can it locate its dialectical laws, and it is a blasphemy when it claims to be tracing out a plan for a large-scale ecology with the imagery of an alleged 'breath', of a great rhythmical breath that allegedly corresponds to the Sanskrit: to be = to breath = living being which breaths to its fullest extent. Only in communism does high philosophy and being converge into an organic circuit that connects eating (today considered trivial and unworthy of the spirit) with the breath of spirit, conceived sublimely as truly worth of the complete being, that is God.

It is not for nothing that the word God in Italian, 'Dio', is equivalent in etymological terms to living being or one who breathes eternally.


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