The Underground Lady [Page Thirty-Five]

Politics is graffiti, it litters the landscape.  People who don’t realize this are morons.

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What do I mean when I say that the corporation is trying to become God?  Throughout its history, the institution of the corporation has projected itself onto people through the myth of progress.  Although our lives have become more miserable, more desperate, and more grey because of it, the corporation persists in this mythology of “ever onwards, ever upwards.”  This shows that it is a selfish institution, dedicated to its own advancement, its own progress, and its own conception of ethics and the world.  At the beginning it was satisfied with being what it was, what it remains, essentially—a machine for making and selling things, products, places, events, people—but later it became, through a series of maneuvers both legal and cultural-political, an essence, and a way of being.  Not satisfied with this, however, it now wants to become the quintessence, the essence of all essences, against which all other essences, and therefore, all other beings, must be judged.  This includes the human being.   Take for example the company Monsanto and its attempts to manufacture and copyright genetically altered seeds for certain crops—soy, wheat, sorghum etc.  These are the basic foodstuffs consumed by billions of people on the planet.  By owning these seeds, the origins of these foodstuffs, at the genetic level, Monsanto would become the guardian over an entire area vital to human existence.  The aim, in other words, is to own food itself, in perpetuity.  This is the real danger inherent in new technologies of genetic manipulation—not the dystopic visions of a future populated by mutants, but rather a future presided over by corporations, a handful of them, that will have control collectively over all vital areas of existence: food, shelter, energy, even reproduction.  In a very real way, this would make these corporations immortal.  Unable to have God, or the soul, or the vague and amorphous category of the Human anymore, we will seek immortality through the corporation.  And by doing so, we will submit to an hierarchal and totalitarian organization that makes the medieval Church look tame by comparison.  We are entering another Dark Age, and we must resist.

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Religion is no palliative for our present ills.  At any rate, it has evolved beyond itself, beyond a useful faith.  The catechism is no substitute for the confessional, and the confessional has been corrupted from both sides.  We are left with psychoanalysis—and by its very nature, it never helps anyone, at least, not in any way that can hurt the power structure. 

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What we are left with is demonism, a practice built upon an intense awareness of our own capacity to do evil, and a deep distrust of all those institutions built upon this capacity.

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The pathway of demonism is not narrow and steep, nor is it smooth and shallow.  It is uneven, unparallel, and it never seeks perfection.

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The Underground Lady says:  The earth cannot hold the Demon.  It travels in dreams.

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The idea that religion can stop one from sinning is akin to the superstition of some Brazilian tribes that rubbing the compound made from Goa powder on one’s skin can cure ringworm and other parasitic disease.  Since Goa is one source of chrysarobin, which does have curative properties, there is some truth to the belief.  But of course the remedy is only effective some of the time, and even then, it is only a partial and temporary treatment.   If there were a deity involved, it would have to be a pretty weak one.  The same applies to religious authority and its moral effect upon us today: the disease returns the moment its direct application is removed.  In our time, religion has lost most of its spiritual-medical properties—it doesn’t have the potency to salve a bug-bite, let alone take on a monstrosity like the corporation.

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The distinction between organized religion and personal religious belief, or a faith that supposedly exists apart from the institutions that have made themselves wardens over faith for many generations, cannot be maintained.  Under close scrutiny, the two are found to be symbiotic, and some of the most cherished dogma of institutions, and most of their authority, actually depends on this relationship.

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When you ask me about the bond between superstition and religion, I say this:  If the Buddha really has returned in the shape of a fifteen year-old Indian boy, then I want to see him speak with a fish.  And I say the same to those who claim to be imbued with the spirit of Christ:  I want to see them raise the dead, and come back from the grave on the third day.

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