by Bodwyn Wook
A Dervish spin on the freemasonry is that it was a specific operation brought in for particular reasons [undertaken in the early-modern age and to maintain the new-born Renascence civilisation’s link against its eventual end, with a certain prior body of mediaeval alchemical psychology — Mahound Nedgem]; and, which now persists as a diversion; or, a part of the entertainment industry. In this respect post-modern freemasonry may be said to be akin to professional ‘sports.’ Before the second part of the 20th Century World War (1914-1989), and in the 1930s in America notably, there was only football, mostly collegiate and autumnal, and spring-time baseball; indeed, the latter was played personally by perhaps a majority of american young men in the first half of the late-modern age: my own maternal grandfather played baseball for the Eagle Lake, MN, team in the run-up to 1917.
AFTER The second war-part in the middle-twentieth century, after 1945, certain persons in key capital- and planning-positions noted: a) an increasing sub-urbanisation in the post-war West; and b), the concomitant sedentarisation of western and increasingly jaded, post-religionist, urbanes. Upon studying the Hitler-example, and the vulnerability of large numbers of psychologically-menaced individuals under crowded conditions of technological abstraction from reality, it was concluded that these large numbers harboured, altogether, an reserve of untapped, possibly very dangerous, libido. Accordingly, over decades and throughout the West, the kinds and variety and all-year-round availability of, specifically, spectator-sports were enormously differentiated and extended. The purpose, of course, was and remains akin to an hygienic onanism; and, it drains away weekly, regularly, the larger part of the free-floating male energy-excess which, otherwise, bids fair to be at the avail of yet other demagogues. The corollary is that, now that sport [like the freemasonry — MN] has obtained its purpose, it afterward presents an extravagant apotheosis in its most lurid form: ceremonial fezes be-jewelled with actual diamonds and in the manner of acculturated languid Toorks, all lounged on mauve and silken pillows; or, the ponzine Mr O J Simpson. These circumstances to be sure are loathsome and mark senectitude; they are the stigmata objectively, of an exhausted operation in culture. Yet such relicts serve still useful purposes, even in decline; the Sufi task, hence, lies not usually direct dismantlement; rather, it be a matter of further innovation.
THE ‘Internet’ is the key example of this early post-modern period:
FOR Us who ‘blog’, palpably it is the ‘great game’ now, the Grand Diversion, this cyber-sexualised sighing-space of and for the government schools-oppressed and the digitally-misled, the incorporate God-damned and already long-since cast away and written-off.
SO Here we are all, hived off and not impeding our betters?
THAT Is perhaps what they have been led to believe, in order they be persuaded, inveigled, to finance the thing:
TO ‘Keep the erks oogling smut and out of our oily way!’ However, in the nature of the historian’s layered motives and purposes, there may be well another [and even sufic — MN] intent-layer. It can be said to be that, by using the still-crude devices of PC, modem and mouse (bell, book & candle!), the chaps (AND ‘their’ women!) are exorcised of the despair latent in all that is molecularly and bulkily, repellently physical; and, that they are exposed to the potential realm ahead, of a post-human being on the electronic level of existence; and, as opposed to mere crude physical and bodily molecularity, with its false binarisms (religion ‘versus’ science); its vile cancers and race-murders; its detestable and too-high signal-to-noise ratio.
[Emmett R Smith all rights reserved 2 October 2007]