VOL II

SUBSTANCE OVER FORM

The God Dialectic

(The immortality of the idea)

(By Adam Ghaznavi)

God is a military weapon

-Author

Introduction

The Trial of God

None of this comes through any `revelation' etc, merely what can be proved/disproved dialectically.

If (as I shall contend) there is a God dialectic, and that its' specific historical function is clearly definable, it is disingenuous to say the least, that it will be (and at that, can only be) manifest through some politician or salesman saying `Trust me(This is how it happened)!'

Be sure, if any politician relies not on the logic of their position, but instead demands `trust' `faith', you will eventually have to shoot them.

Intelligent lifes' mastery of itself will be the greatest (the pivotal) event in the history of the universe. All else before was randomly inevitable and all else virtually inevitable afterwards (as a mere linear progression) - right up to the establishment of an optimal universal equilibrium.

If a/the God concept is of use to humanity in its struggle to master itself, humanity can find/prove it. If it is of no use in this struggle, then humanity can get along pretty well without God - and this will be proof enough of its' non-existence.

This is the crucible in which God is to be judged.

To the cosmologists trying to settle this question therefore, you are digging in the wrong place.

This work is not set in stone. Doubtless as I acquire more knowledge and others (from a variety of standpoints, friendly and decidedly unfriendly) take it apart - it can and shall be improved.

But I do contend that it represents a decisive step forward in the resolution of this question and the very defining of its' historic significance.

1 THE GOD DIALECTIC

(The philosophical Revolution)

From the beginnings of the universe/life to the present day, history has followed an automatic pattern of development:

From the Amoeba to the fall of the last great plundering entity (Rome); to:

Feudal/capitalist society - Increasingly dependant on a capacity for internal reform/reconfiguration of forces (as well as plunder).

Until a point beyond which, automatic development has become no longer possible. We have seen in Vol 1 the reasons for the failure of Marxism - being defacto part of the geo pol/econ regime in that it is contained within its operational agenda - and we shall examine this again later.

2 questions arise:

How did we get from the entity to the intermediate position? With a capacity to absorb rationalism (to reconfigurate the pol/econ internally) - albeit (being the derivative of matter) subordinate to the hegemony of matter - which made possible the post entity mode of accumulation and development?

And how do we progress from where we are now with all potential for automatic material development (on the basis of the hegemony of matter over consciousness) exhausted (and with it, the classical Marxian modes of resistance)? The operational theory was outlined in Vol1. But this did not explain WHY (the) revolutionary movement propelled by a martyr-dialectic did not arise like a phoenix automatically out of the ashes either of Marxism or wider society.

It is our contention that in both cases a need arose/has arisen, for a movement/history to be propelled by a martyr- dialectic based on the Immortality of the Idea. - Cadres drawing on a supra reserve for strength to prosecute their vision through sacrifice.

In the first instance subordinate to the hegemony of matter. Which also therefore arose automatically because there was no other way out but sacrifice based on a utopian vision of an afterlife - As rebellion was impossible due to the lack of any class capable of taking Roman society forward.

When the last great entity (Rome) decomposed, Utopianism served as a medium for the (supra national) transmission of education, culture, bureaucracy - (propagated by the feudal church - the expansion of which was propelled by the spread of utopian vision - instead of merely Caesarist conquest) - an aid to the fragmentation of power in Europe (between kings/ barons & the Church & increasingly finance) neccessary to aid the process of capital accumulation (so that capital accumulation was not under the control of a single plundering Caesarist entity).

While the utopian vision served as a means for the spread of a supranational church - and the consequent fragmentation of power - it did not alter the fundamental molecular characteristics of this power. - It merely aided its reconfiguration so that the accumulation of capital could take place under more dynamic/flexible circumstances. Which in turn required/increasingly came to depend on classical rationalism/materialism (which increasingly ceased to require aid from movements based on utopian vision/immortality of the idea) to flesh out its political, economic and scientific interests.

How was it that rationalism eclipsed utopianism? All hope in the utopian project (reborne as an insurgent force - as Roman power was no longer so omnipotent and there was hope to break from it - violently) - at the end of the Reformation - was eclipsed by the triumph of capital - which had leant on/exploited violent utopian currents in the struggle to break free from the remnants of Roman and feudal absolutism. And consolidated itself against the utopians. Thence (as we shall examine the process more closely in the next section) it ultimately came to require the systematic absorption of rationalism/participation of the masses to take capitalist pol/econ forward.

In the second instance, in the present period, rationalism which is the derivative of matter, has decomposed as the material basis of capitalist pol/econ has decomposed - presenting us with our historic task. Consciousness must now gain hegemony over matter. This requires a FUSION between rationalist dialectics and the God Dialectic (of sacrifice).

This is possible because (with the collapse of automatic material development) FREE WILL has NOW become a PRIMARY historical factor. But it requires a philosophical revolution (to go with the revolution in operational theory) in the consciousness of the decisive portion of humanity to bring it about.

The God dialectic is like a satellite around a pulsar. It is not what is there, it is what is not there (analogous to interruptions in the radio signal), that is the negative information (eg the abject failure of classical automatic/institutional modes of struggle), that proves its' existence. The next section outlines the dialectical evidence more comprehensively.

Without the philosophical revolution (in human consciousness) - a martyr is merely like an individual atomic bomb. There will soon be reversion to Marxian forms of struggle and progressive degeneration thereof.

With the philosophical revolution - we can set up a chain reaction in the consciousness of humanity generally. Subversion from above (at the philosophical level) must combine with subversion from below (at the operational level); to create the kind of movement capable of doing what must be done and enduring what must be endured, to remove the fascizing forces from power.

While adherence to the dialectical Deist concept can NEVER be a condition of entry into the movement - this much is certain. NO- ONE can be a revolutionary that does not recognise that a movement propelled by blood sacrifice is the only way to overthrow the fascizing forces.