# The Saoshyant's exodology versus the tyrant's lynch mob In his text *Gathas,* authored around 1700 BC, Persian religious reformer Zoroaster paints the picture of [[Saoshyant|the Saoshyant]] as the savior of the people. For the first time in history, the phallus that creates order in the matrichal chaos is personified. The recurring name of the Saoshyant is *the Tower of God*. The Saoshyant is the two-headed phallus in its optimal form. For Zoroaster this manifests the relation between himself as priest (*mobed*) and the chieftain Vishtaspa as king (*shah*). However, in extraordinary circumstances even these characters can be united to a personified Saoshyant. This, ironically enough, occurs most clearly during antiquity -- a theme that Russian historian Peter Turchin observes and depicts in his book *Ultrasociety* (2016) -- when the Greek general Alexander the Great sweeps through the Middle East in the 4th century BC and subjugates precisely the Persian Empire. Alexander the Great was then worshipped as a savior and god in the entire Hellenistic world -- an essentially Persian empire with a little Greek flag at the top -- up until the 4th century AD, when a Christian lynch mob set the enormous library in the aptly named city of Alexandria ablaze, and thereby annihilated major parts of antiquity's collected wisdom, exactly in the manner and by the logic with which lynch mobs throughout the ages operate. The forces behind the Christian lynch mob saw the worshipping of Alexander the Great as the major obstacle to converting the Hellenistic world to instead worship the Saoshyant that one was about to launch widely, the more purposeful Jesus from Nazareth. Alexander the Great was demoted to a profane emperor among others -- interestingly enough by quite simply destroying historical knowledge -- and thereby the elevation of the Gnostic Jesus from Nazareth to a sacral god was greenlighted. Christianity established a monopoly of its own on one of the two heads of the split phallus, the priestly one, but refrained in classic Gnostic spirit from the royal head, leaving it to the transient, material world. And this Gnostic division between church on the one hand, and state on the other, then became the model for Western civilization. Meanwhile the idea of the Saoshyant as the savior is developed in India, both in the form of *Shaivism* with roots in Hinduism and as *Vajrayana* with roots in Buddhism. We call these doctrines, with their origin in various cities along the Eurasian trade routes, the phallus-worshipping eventologies. The labels *vajrayana* in Sanskrit and *nairyosangha* in the Persian sibling language Avesta even mean "diamond phallus". The phallus-worshipping eventologies are thus the basic prerequisite for the Abrahamic religions, as they break with the predominating nomadology that has its roots in the sociont. What is essential here is not a transition from an older polytheism to a new monotheism, which is a common misconception that ignores how the Abrahamic religions merely reorganize iconology, to be able to worship various martyrs, saints, prophets and preachers of their own. What is completely decisive is the paradigm shift that is constituted by a transition from nomadology to eventology, which is the only really major revolution in the history of ideas. The priest bestows his legitimacy upon phallus in the capacity of a representative of and expert on history. Will-to-intelligence starts from [[Root-Of-The-Phallus|the root-of-the-phallus]] and is oriented toward collating the profound history of the sociont and humanity. Every time a new phallus appears, as American Hegelian John McDowell points out, a new and deeper root-of-the-phallus must also be sought, which means that the entire history of humanity must be rewritten in line with the new paradigmatics. This is the clergy's most important task, to reform religion in accordance with the new paradigmatics when this becomes necessary. The chieftain then personifies the same split phallus as a representative of and expert on the future. Will-to-transcendence starts from the chieftain's vision and is oriented toward compiling the strategy that will take the sociont and humanity forward and into a new and glorious phase of history. It is these narratives and this activism that nation theorists and nationalists on the one hand and empire theorists and imperialists on the other hand pour so much effort into, to thus define *the exceptional* or *hyperjective* in the new paradigmatics that can triumph over *the general* or *anojective* that lies concealed behind all of humanity's clans, tribes and subcultures. ## The name of this ambition is [[Saoshyant|the Saoshyant]] or *the Messiah figure*, and the question is: Who or what can save humanity from itself this time around? This is where it becomes illuminating to consider the *raison d'être* for the many cruel and bloody lynch mobs throughout human history. Because the Cybelian lynch mob really wants nothing to do with either history or the future. This becomes far too demanding and puts a damper on its enthusiasm. No, this mob is instead shackled to *the blind passion for the present*. We call this condition *vulgar nomadology* and its only conceivable result is *destructive anarchy*. The Saoshyant is thus by definition the diametrical opposite of the Cybelian lynch mob, which means we are really dealing with a massive conflict of values and valuations. Cosmic nomadology sees everything as a repetition of the same. Thereby everything that happens is bound to the easily comprehended connection between cause and effect and without exception. With such a worldview, there is nothing to learn from history, since everything basically is repetition and all change is illusory, which entails that there is no hope of any substantial improvement. There is, according to cosmic nomadology, nothing to gain from striving for knowledge and advancement, nor from building a library of objectively valid information with the purpose of forming an objectively valid development in a future that at any rate already essentially is given. Every activity instead invokes a pagan karma; there is no forgiveness and thereby no second chance in a nomadological universe. It is the way it is and as it always has been. We call this *the mortidinal religion of nature*. All this is radically changed with cosmic eventology. An event can under the right prerequisites change the playing field forever and nothing will be the way it was again. Through information accumulation new learning can be combined and become valuable, regardless of whether we deal with successful or failed experiments. This entails that *forgiveness* becomes an indispensable foundation in every eventological worldview. A failure is less of a catastrophe and more of a lesson. If you fail, get up and try again. Learn from the mistakes, modify and try new perspectives. And do not conceal your failure, make it public and let others learn the same lessons as you from your experiences, just as you take note of and learn from the failures of others which you thus do not have to repeat. We call this *the libidinal religion of culture*. And *the syntheist revolution* that now remains to be carried out in history is to implement the decisive shift from the nomadological religion of nature based on magic to the eventological religion of culture based on technology. ## For what is yesterday's magic if not tomorrow's technology, when architects, programmers and engineers get the opportunity to experiment in a true phallic spirit? This is the netocratic ideal *par excellence,* and it is called [[Protopianism]]. Boy-pharaohs and pillar-saints certainly have their best before dates and become old men, but they become old men who stubbornly cling to a faith in their own immortality, who refuse to move over, and who then must be deposed or even executed by violence. This is the act called *patricide* and it is the basic prerequisite for all open and tolerant societal systems. It must be possible to depose the leader both smoothly and easily, a loser must accept his election defeat, or we must sooner or later kill him. The Freudian patricide is said to occur when the dictator is so corrupt that he cannot bring himself to refrain from sleeping with his own sons' wives. Then, if not before, it becomes evident to all but the old man himself that things have gotten out of hand, that it is time to stage the patricide and let *the Dionysian swarm* storm the bastions of the old and dying power structure. It has simply become necessary for the sons to take the life of the very father who gave them life, to appropriate the heritage that belongs to them and thereby save their own integrity. Unsurprisingly, nation theorists and nationalists on the one hand, and empire theorists and imperialists on the other hand, make great ideological efforts to emphasize the exceptional that defeats the general, as humanity's clans, tribes and regional subcultures otherwise would be content with the latter. The general is always a repetition of the same. Only the exceptional will do as an event. And the name of this enormous phallic ambition is, as mentioned, [[Saoshyant|the Saoshyant]] or *the Messiah figure*. Which offers an excellent opportunity to compare the linear and eventological exoduses of the saoshyants -- and their many training sessions in the form of persistent *pilgrimages* before the right time has come -- with the circular and nomadological lynch mobs of the pagans throughout history. The Cybelian lynch mob that neither wants anything to do with history or the future, and that is fettered to *the blind passion for the present mode*, only invokes the feeling, concealed behind the mysterious collective voice that we call [[Anoject|the anoject]]. With anti-phallic contempt it rejects both the need for a phallic knowledge of history (*will-to-intelligence*) and a phallic responsibility for the future (*will-to-transcendence*). ## Here we encounter a bitter and vindictive *mythos* without either logos or pathos. For what is the anoject if not the yearning of the masses for a collective subject without dividual expressions? What is the anoject if not the mortidinal yearning for the synchronised mass experience where you and I disappear in a single anojective we, where we divest ourselves of all personal responsibility and become absorbed into the passionate mass, and we continue until the anoject assumes a dividual gestalt and *the tyrant* steps onto the stage. And how then does the single dividual inside the mass react to the tyrant's arrival, if not by enthusiastically joining the illusion that the severed umbilical cord to matrix -- that is: the event where culture makes its first, emergent intrusion into nature, and shifts the societal development onto a completely new track -- now is healed and works again? It is simply the easiest thing in the world to imagine one can ease life's suffering with the aid of a powerfully pulsating womb nostalgia -- which certainly at first feels warm and vitalizing, but soon will bloom into one big pagan suicide cult. All this requires is to blame absolutely everything one hates in life and the world on one single abject: *the scapegoat*. The Cybelian lynch mob thus ravages with impunity in *the anarchic state* when both the political and the theological powers have abdicated and/or have been castrated. The new power, unlike the classic priests, does not devote itself to any productive *retraction* in order to understand the world better, but prefers to set the world ablaze, impulsively and with immediate effect, through its beloved *revolution*, the idealized ecstatic state for all Gnostics. Thus modern democracy is nothing other than precisely this spectacular theater set in constant rotation. Political candidates boast of how exactly they personify the anoject best themselves, they guess and use opinion polls to assess what people opine on one issue or another, only to later administer forth this sacred wish for the eternal, symbolic revolution. This explains why the late capitalist politicians wholly unabashedly claim to *correspond* to the worshipped people. One thus no longer even pretends to *lead* the people, this sounds far too elitist, but one merely pretends to be a fairly representative spokesperson. Which naturally has the result that neither the politician in question nor the people who have chosen him or her, takes any responsibility whatsoever for the consequences of the decisions that are made -- or that rather make themselves -- in a situation where formal power has become impotent. What one does instead is to constantly find new abjective ghosts and conspiracies on which to blame personal shortcomings. Against these, the lynch mob can then rage with intense pleasure and intoxicate itself on its own righteousness, which together with self-pity are among some of the most potent drugs known to mankind. That the actual political results of all this raging is either zero or minus, is a factor that is extremely lightweight *vis-à-vis* the sensational well-being that the raging creates. The supraideology behind this theater we quite simply call *democratism*, and it is responsible for the systematization of an anojectivity that hates phallic vision and despises phallic strategy. Where the whole reason for democratism succeeding in gaining legitimacy during capitalism was that it guaranteed nothing more than provisional appointments of the anojective leaders, while it succeeded better than any alternative at maintaining a pluralist facade for the arbitrary making of decisions (and non-decisions). When the viewers were to choose what they would watch, when the listeners were to choose what they would listen to, and when attentionalism finally was a fact and no one either watched or listened to anyone but themselves -- there and then the shortcomings of democratism were revealed in a painfully obvious manner. As enormous and costly welfare-states that no longer delivered on the promised welfare cheques, except to the political elite itself. Where the market for opinions and their implementation has been transformed into a market for anojectivity and its self-justification. So if the monotheist god dies -- we chopped the axe into him ourselves, Nietzsche merely composed the obituary -- his ideals die with him as well. What is left is nothing but the Cybelian lynch mob on its constant, hot-headed quest for the next revolutionary fashion, spurred on from within through its *auto-exploitation*. So let us not be fooled here by democratism's claim for transparadigmatic validity. The claim is fundamentally about a special interest and its need to conduct marketing and create a fragile legitimacy by dubious means. The lynch mob justifies its own infantile whims, that is all, and then it may be someone completely different who must mobilize the necessary knowledge and someone completely different who has to take the responsibility for the consequences that follow in the wake of the mob's actions. It is rather by drowning out all others, that the mob attempts to convince everybody that it has the most superior comprehension of the prevailing system and its many inherent shortcomings, which in turn provides the mob's more or less self-appointed representatives with a preferential right of interpretation that may not be questioned. Actually, the mob's hatred is connected with a refusal and/or an inability to understand how the system actually works. The only discernible ideology -- or what one might call it -- in this context is *the false systemicism* that twists together all the splayed threads with an overarching hatred toward the singled-out [[Abject]]. The great mamilla from which one intends to squeeze eternal provision shall not be nurtured so that it can grow and last a long time; it shall rather be plundered and depleted by its insatiable devotees as soon as possible. *Authentic systemicism* is conducted hyperjectively around a single god who lives in a single place, and the name of this address in the digital age is *the syntheist temple*. The difference between false and authentic systemicism lies in how the Cybelian mob and the Dionysian swarm respectively is interconnected; what unites the lynch mob is hatred toward the scapegoat -- it may be the Jew, the white heterosexual man, or whatever else the current trend says should be culturally cancelled -- while what keeps the swarm together is the loving fellowship that arises in the sacred space of the temple. The Saoshyant builds his temple at *axis mundi*, the center of the world, and around him the empire and/or the nation towers. At the same time all that is needed is that someone steps forward in a neat suit and personifies the anoject -- that someone hoists up emotion above knowledge, prioritizes demise above the exodus, that is; the only thing that is necessary is conditions that engender a false priest and a false chieftain in one and the same person, and thus *tyranny* is a fact. Please note that democracies have no barriers whatsoever to guarantee that the tyrant is kept away; whenever the masses get the idea that what the situation requires is what one perceives as *a strong man* (they are usually men), one votes away democracy by democratic means. We call this apocalyptic state *vulgar nomadology,* and the only result it can lead to is *destructive anarchy*. All the while the exodus and its [[Exodology]], is the total opposite of the Cybelian lynch mob. The Saoshyant is the perfect collaboration between the authentic priest and the authentic chieftain, an embodiment of [[Hyperject|the hyperject]] that defends the hero against the sacrificial cult. Thus the hyperject is the anoject's opponent in what psychoanalyst and philosopher Julia Kristeva calls a theater of *ideologeme*, that is: a collective subconsciousness where there is a hope that the hyperject shall rise with knowledge and courage and defeat the anoject and save the abject from being nailed to the cross or burned at the stake. To be able to comprehend these radically different levels of subjectivity, philosophy must dispose of all ambitions to create and defend any *general theory of subjectivity*. What exists is only archetypes that have been carved out over millions of years of evolutionary development. Any general theory of subjectivity is thus nothing but the last remnant of the philosopher's narcissistic worshiping of the Platonist forms. If there are no Platonist forms other than in the Platonist fantasy, nor is there any Kantian subject other than in the Kantian fantasy. If nothing is fixed or given in advance, nor are there any generalities upon which to build a philosophical system. What does exist are archetypes that have arisen over the course of history and that can underpin a pluralist [[Archetypology]]. There are however archetypes severely corroded by contingence that can be understood from a properly tribal map (see *Digital Libido -- Sex, Power and Violence in the Network Society*). Priests understand priests, chieftains understand chieftains, hunters understand hunters, warriors understand warriors, midwives understand midwives, brothel madams understand brothel madams, women understand women, and men understand men. Basically, however, separate personal archetypes are radically different and common patterns first arise on the tribal level, where tribes overall demonstrate major and striking structural similarities with each other. This is what we refer to as *the return to the sociont*. This means that the chieftain and the priest represent two different subjectivities. While war and hunting, along another axis, are completely different kinds of projects that require completely different talents and regulatory frameworks. And the man and the woman are above all each other's incompatible opposites, where the male and the female subjectivity respectively have complementing characteristics, but it in no way entails that these are akin to one another -- quite the contrary. Beneath all these characteristics -- complementing as well as not -- Kristeva's ideologeme lies concealed, social relationalist archetypes that Man has minimal ability to either understand or handle. The differences pull us toward each other -- it is precisely the man's and the woman's fundamental incompatibility that is the very prerequisite for sexual attraction. We desire *the other*, that which we are not and cannot fully imagine. The woman and the man are at opposite sides of a river, where precisely the river as a membrane between them is more important than the woman and the man themselves. The priest and the chieftain are at opposite sides of a tree trunk, where precisely the trunk as a membrane between them is more important than the priest and the chieftain themselves. It is -- to which all phenomenologists can attest -- [[Ambivalence]] that creates the greatest attraction in an intense information flow, not concord. This entails that the Saoshyant and the tyrant -- just as the everyday subject that exists between the two of them -- who are to choose or let themselves be chosen to command either the exodus or the lynch mob, are completely different subjectivities with completely different relations to each other. It is the Saoshyant who has the patience for thinking far and grand, and who therefore becomes subject to iconization and imitation, but who thus never ever becomes a general ideal, but rather remains unattainable. The tyrant, on the other hand, harbors short-sighted and petty thinking, but in return efficiently uses his limited energy and his limited patience to mimic the Saoshyant and thus becomes his infantile and mass market-adapted copy. The Saoshyant is like Christ who in a Zoroastrian manner claims the personification of *the way, the truth and the life*. The sutric tyrant is however in too much of a hurry to cultivate or even be able to live up to such tantric qualities. Thus the tyrant convenes his beloved lynch mob in that he personifies *the short cut, the lie and death*. Catholic anthropologist René Girard does not even shy away from designating this commander of the lynch mob as *the Devil* himself. There is a powerful yearning for the Saoshyant to create order in the chaos of the world and lead the exodus to the new paradigm or the new territory. The Saoshyant can do this because he has what Nietzsche calls a *master mentality*. During informationalism we call this *the netocratic mind*. The opposite of the Saoshyant is the tyrant, who embodies the anoject, the false phallus that appears in the vacuum that arises in the absence of the priest and the chieftain, and that gathers the lynch mob around him by virtue of the common hatred toward the abject (see *Digital Libido -- Sex, Power and Violence in the Network Society*). Please note that it is the Saoshyant who is authentically creative and libidinal, and who creates the necessary prerequisites for his own arrival, while the tyrant is inauthentic and mortidinal in that he only can act when the anoject already has taken root and therefore only can step into history to personify the anoject without further effort. We express this as though the Saoshyant personifies the affirmation of phallus, [[Truth-As-An-Act]], and he does so as the clergy's longed-for son who realizes the potential of the clergy's ironic *truth-as-a-fact*. The Saoshyant personifies the shift from the epistemic to the ontic truth. He does not *have* the truth, he *is* the truth. This becomes obvious as the Saoshyant projectifies instead of abjectifying. His exodology is spelled [[Grand Projet a]]. The tyrant instead personifies the denial of phallus and a stubborn and infantile yearning for a return to mamilla. The tyrant abjectifies instead of projectifying, for instance through designating phallus as the scapegoat that the lynch mob must hunt and kill. The anojective nostalgia therefore revolves around *objet petit a*. The tyrant thus personifies the Nietzschean slave mentality, he is even smaller and thinner than the everyday subject itself. But therein also lies the tyrant's enormous attraction. He tempts with speed and laziness. The only thing he requires from you is submission. You do not even have to think for yourself. The tyrant promises the return to mamilla so that you will not have to make any effort yourself to attain phallus. And he does this by liberating you from all your obligations and shortcomings -- you do not need to wage war, you can become a pacifist instead; you do not need to hunt, you can become a vegan instead; you do not need to work, you can become a welfare recipient instead -- through blaming all shortcomings on the hated abject that must be killed, or better yet be taxed or enslaved to death. Mathematician and syntheologist Thomas Hamelryck takes René Girard's ideas as his point of departure when he discusses the different religions within the Silk Road Triad through three separate steps. First there is *the archaic religion* -- which in our analysis is summed up as nomadology in itself, a nomadology without any eventological influence. Then there follows *the sutric religion* -- which does its utmost to castrate and domesticate the believers to shape a functioning, peaceful and civilized society. Only thereafter *the tantric religion* is developed, where the difference between the divine and the human can be investigated and developed behind the barred absolute. Nomadology requires that these divisions are repeated and stirred to life anew with every new generation. This is something that is practiced within, for instance, Vajrayana Buddhism. Eventology however awakens the dream that the sutric and tantric steps can be made permanent and taken for granted. But this eventological obsession with finding shortcuts to advanced spirituality creates the basis for *the cult of transparency*, which is the very bedrock of both Christianity and Islam. And precisely this maneuver -- which entails that Christianity breaks with Judaism and that Islam breaks with Zoroastrianism -- ejects tantra into the sutric world, as a first step, then moreover reduces sutra to the archaic order. The barred absolute is stormed, which causes the contempt of knowledge to explode. And thereby the apocalypse is inevitable. The chaos returns with violent force and this time with the embittered Cain as leader, since he already has killed his brother Abel, God's personal favorite. The devil who is the tyrant remains alone in the arena after the Saoshyant has been crucified. Thereby the tyrant has set the Cybelian lynch mob in motion. And what it seeks is not some event that is to change history forever. The lynch mob is completely driven by the need to calm its own inner demons, to channel the hatred, the envy and the bitterness *vis-à-vis* the abject, so that the lynch mobs only temporarily shall be able to fool themselves into really believing that the blind hatred toward the abject actually can unite embittered rivals to loving brothers forever. It is important to understand that the tyrant rises from *the feminine hysteria* that arises when phallus is absent. He is a sexless, unconscionable and narcissistic sociopath who assumes and personifies the anoject, without any respect whatsoever for the authentic event (he kills and silences the authentic priest and thereby also any faith in history proper) or any responsibility whatsoever for the future (he kills and makes the authentic chieftain invisible and thereby also faith in *the future*). The tyrant simply wants the job really badly, he desperately yearns for the attention involved, he literally steps over corpses to attain his objectives, in contrast to the Saoshyant who only reluctantly assumes the role as the savior since it is nothing but his calling as *the chosen one* at a particular point along the inexorable time axis. The tyrant is simply driven by a blind and mortidinal will-to-power without either history (intelligence ) or future (transcendence), that is: he is driven by the asexual aggression that accumulates before war, hunting and sexuality appear, and via the negation compels the boy to be transformed into a man, which means that the boy ceases to exist. This explains why the tyrant's rule always is a frenzied stomping on the ground, one big escalation of the present, a kind of mortidinal nuclear weapon, which only can be developed into what in retrospect is a necessary *doomsday cult*. The tyrant castrates the father, murders the son, and leaves the mother alone and exposed to the lynch mob's capricious fury. The tyrant rapes the sacred family, his rule becomes short-lived but bloody, and it often takes several generations for the resultant wounds to be able to heal. As Marx strikingly observes, history is repeated with a certain displacement: yesterday's tyranny as tragedy is repeated as tomorrow's tyranny as farce, unless the prophets succeed in establishing exodology anew and with it also the hope that Mithras kills the bull, the hope that the hyperject will step into history and stop the anoject, the hope that the Saoshyant shall be resurrected and create the authentic phallic order that then becomes an exit from the hysterical chaos. This in direct contrast to the tyrant, who invokes *victimology*, a worship of the victim that never can be compensated enough for all the countless injustices that the victim itself claims to have been subject to throughout history. This is a process without end, the victimological trial against the abject metes out an eternal punishment without either mercy or forgiveness. In the name of the victim one can allow oneself absolutely anything. And behind all the accusations the really unforgivable crime always lies concealed: the abject has through various manipulative actions stolen the mamilla and the unconditional love that cushions the victim from all of existence's hard impacts, wherefore no compensation and no retaliation ever can be sufficient. It is the abject who has tricked the subject of the victim to hate the life-giving mamilla, without which the victim is lost in a hysterical chaos. And as if this were not enough, victimology does not shy away from also claiming that it was the abject -- rather than the matriarch -- who once severed the sacred umbilical cord that tethered the victim to the eternal matrix, from which follows that it was the abject -- and neither gods nor forefathers -- who banished the victim from paradise. It is the abject that is *someone other than me* in the sense "all my shortcomings, all my shattered dreams, I can justifiably blame on someone else." The abject thus commits the crime of standing in the way of the anoject's retreat first to mamilla and then to matrix and the longed-for, liberating dissolution into the Universe. And it is this invocation of the nomadological -- which of course entails that one concurrently denies or at least ignores the eventological -- that reveals that the tyrant is *the false phallus par excellence*. The authentic event is the Saoshyant's phallic leadership of the chosen ones from the old to the new paradigm or territory. The tyrant's victimological attack on the abject is by comparison just a *pseudo-event* that does not aim toward any genuine change of the state of things. This since the tyrant libidinally is *the false matriarch* rather than the authentic patriarch, as he castrates himself to be able to remain the innocent boy -- and thereby avoid the adult responsibilities that come with the adult pleasures -- in order to thus retain his mother forever and escape confrontation with adult female sexuality proper. This is first and foremost an attempt to exact a nostalgic revenge on fate itself. The tyrant is the anojective personification of the Nietzschean slave mentality *par excellence*. In this context we should also bring to mind Carl Schmitt's theory of violence, just as sexuality, being a constant in all societies. It is of course possible to sweep that which may seem inappropriate under the carpet, but it will not remain concealed and invisible forever. One can apply cosmetics to a society through fancy phrases of pacifism and vegetarianism and pretend that one thus makes war and hunting unnecessary, but the suppressed tensions are accumulated and the inevitable explosion eventually arrives. It comes in the form of an auto-exploiting self-hatred, and as the determinated result of this self-hatred: the Cybelian lynch mob in its full, chaotic power. The only thing that is required for this to happen is that society and history appear to stop in terms of time and space. The necessary exodology is discontinued or at least ignored. All dreams die and all hope is annihilated. What remains is but a single overcrowded now where chair after chair is pulled away in an ever more rapidly conducted set of *Musical Chairs*. Contrary to Martin Heidegger's romantic dreams of an eternal *Heimat*, the Cybelian lynch mob keeps returning to the permanent settlement as its curse, with a forcefully increased intensity when humanity *per se* stops moving. The historic grinding halt makes more of us survive and the population explodes in size. But we become both more bitter as well as fatter in the process, and eventually end up with pillar-saints such as Heidegger matched by boy-pharaohs such as Hitler, preaching their pathetic and paranoid worship of *blood and earth*. This while the boys, exodologically speaking -- had they actually bothered to learn from the Jews instead of murdering them -- should have cared only about *direction and movement*. Since industrialism generates an intense individualism -- every single citizen apprehends themselves and is apprehended by others as solely responsible for their own destiny, every single life is turned into its own, isolated project -- and since this is where informationalist dialectics must start from, the destructive anoject within the Cybelian lynch mob, which is developed into the tyrant, will appear as *the exhibitionistic narcissist* during informationalism. The constructive hyperject within the Dionysian swarm, however, which is developed toward the Saoshyant, will appear as *the voyeuristic autist*. The public space is filled with various influencers with pseudopower over everything but the ability to generate Cybelian lynch mobs, while the real power retreats from public life and hides as the symbiotic intelligence behind the barred absolute, as a kind of subterranean headquarters for the emerging [[Sensocracy]]. The cause of all this is that there is a lack of an authentic phallic structure to relate to. The non-phallic view of history gets stuck in its fixation with a *nostalgia* directed toward the past, and a fixation with an *apocalypse* as a dystopian future. Or to use biblical metaphors: The heroic Abel disappears from the horizon and only the embittered Cain remains, with his bloody knife after the murder of his brother, whom God preferred and favored. Consequently, the postindividualist syntheology is developed in the direction toward a series of parallel monotheisms -- we summarize these metaphysical concepts in *Syntheism -- Creating God in the Internet Age* as a-theism, pan-theism, en-theism and syn-theism -- and to the extent that there even still is a public discourse, a conflict emerges between on the one hand the narcissist and his victim cult and on the other hand the autist and his personality cult (in *Digital Libido -- Sex, Power and Violence in the Network Society* we depict this conflict as the classical, ethical opposition between Rousseau and Nietzsche and their respective disciples). This deadlock must sooner or later be broken, which occurs either through the anojective narcissist leading his lynch mob as the fully-fledged *tyrant* (the passive aggression) to kill the abjective scapegoat, or else through the hyperjective autist as *the Saoshyant* gathering the chosen ones (the open aggression), leading his exclusive flock in the exodus from the old to the new paradigm. Even Zoroaster in ancient Persia understands that what later in Hegel is called *Zeitgeist* must be divided into two parallel currents that battle each other to define the present. Zoroaster's name for the hyperject is *spenta mainyu,* or the constructive spirit, which is pitted against the anoject as *angra mainyu,* or the destructive spirit. *Spenta mainyu* is personified by the Saoshyant, who leads the exodus to the new paradigm or the new territory. *Angra mainyu* is personified by the tyrant, who incites the lynch mob to slaughter and sacrifice the innocent scapegoat. As a matter of fact, this is precisely the point to which the hope for *intratribal salvation* in all eventological religions returns. Aristotle is the process-philosophical priest who responds to the pillar-saint Plato by emphasizing movement and change as the fundamental components of existence. According to Aristotle the soul and the body are intimately interconnected, with the soul regarded as the body's form *--* instead of the forms constituting an alien world, as Plato claims, a world to which the soul is heading when it finally has liberated itself from the body, so that the boy Plato can become a god. Aristotle counters Plato's delusory perfection with a wholeness, he counters infinity with finitude, and he counters immortality with mortality. Admittedly Aristotle is wrong when he claims that the soul after death can survive the body as a separate entity. (And if we are to be picky he is wrong in saying that there even exists such a thing as a soul divorced from the body, see [[The Body Machines]].) The consistent monism in Zoroaster and Spinoza is lacking in Aristotle. But he is the contemporary Greek who holds Plato responsible for -- and takes issue with his dreams of -- the unification of the boy-pharaoh and the pillar-saint in the form of *the philosopher-king*. Because of his enormous influence during the history of ideas we must in retrospect regard Aristotle as a reasonable and effective representative for Zoroaster as the father and Heraclitus as the ambassador of process philosophy. The world is in every conceivable way finite, Man is most certainly mortal, and the necessary protopian narrative must, in order not to lose all relevance, focus on a living whole instead of on a dead perfection that does not even exist. As authors of this book we flatter ourselves with the label Aristotle's adults, in contrast to Plato's infantile heirs. The domestication of our planet (the ecotopian transformation of wilderness to arable land and gardens), and the domestication of violent Man *vis-à-vis* the stranger (the cosmopolitan transformation of the violent human animal to a relatively peaceful citizen) are the two authentic Protopias in the digital and global age. The hubris becomes apparent in the ambition to move Man to alien planets. The courage however becomes apparent in the project to convert the planetary wilderness to the ecotopian garden, and in one and the same movement, to carry out the retreat both to the Garden of Eden and the Tower of Babel. What is interesting is that the Aristotelian renaissance in Europe is introduced when Italian Dominican friar Thomas Aquinas in the 13th century re-reads Aristotle as a monist. He does this through identifying and attacking the Platonist dualism and Manichaean Gnosticism that characterizes the readings of Aristotle by Islamic thinkers Avicenna and Averroës before Thomas himself. Thomas is thus a proto-monist predecessor to Spinoza, who arrives some 400 years later. We thus have great use for and see enormous value in a re-reading of Thomas Aquinas for the digital age -- in particular if we are to find something of universal value within Catholicism and integrate it into the syntheist narrative. It is then about a search for what one imagines to be the concealed, original, authentic self versus the aspiration to attain a higher, transcendental self in the future. This is the difference between the Rousseauian subject and antiquity's search for *the divine double*. We call these opposites *inspirationism* versus *aspirationism*. We can actually see three different emphasis levels of logos emerge during antiquity. The Zoroastrian *logos built on pathos* is represented by Heraclitus among the Greeks. The Platonist *logos built only on precisely logos* is of course represented by Plato, which renders him criticism from Aristotle. The Christian *logos built on mythos* is primarily represented by the evangelist John. Unsurprisingly it is the logos built only on logos that is best suited to become both the totalitarian boy-pharaoh's ideology and the fundamentalist pillar-saint's theology. The Christian logos built on mythos results in a matrichal worship of mother and child, but has no noticeable effect on the outer circuit's phallic energy, that is: It can only form the basis of an unworldly and naively pacifist Christianity. While logos built on pathos is the only sustainable model for an empire that applies power-sharing, something that the Persians in no uncertain terms confirm. This is the Zoroastrian and Heraclitean *logos built on pathos* that both Nietzsche and his successor Heidegger defend with such frenzy in their pervasive criticism of the Platonist heritage in Western discourse. Please note that the dialectics of libido and mortido cannot be understood as a dialectics of life and death, but that one instead must understand it as a dialectics of wills and drives. Will-to-intelligence takes Man to *haurvatat*, the realization of one's own life, but will-to-transcendence takes Man past haurvatat toward *ameretat*, which is the will to the abstract transcendence beyond concrete death. This relationship -- as so often when Hegelian dialectics is applied -- becomes even clearer if one imagines the process in the opposite direction. Man is not afraid of the death of his own existence, but what scares the living daylights out of him is the death of his own heritage. If you are to torment a person above simply torturing him personally, you instead subject the heirs that he loves the most to this torment. Or better yet: you destroy Man's history about himself and his sociont, or make it impossible to retell. This is the *inverted transcendence* and its curse, which has *genocide* as its most obvious expression. We refer to this frustrating state of hostility toward sexuality as *the collective depression*. A transition from attraction to the tyrant to an attraction to the Saoshyant is a transition from a victimhood cult to a cult of heroism -- what Nietzsche refers to as the transition from the victimological slave mentality to the iconological master mentality -- and when we speak of this religion's innermost ambition in syntheist terms, we call this *the adultification* of humanity through its necessary social castration. Precisely as the boy-pharaoh and the pillar-saint, the tyrant is driven by a desire for short-term and rapid gains, preferably without a tangible effort. That is: his primary motive is envy and indifference. It is therefore important to understand that the tyrant and the lynch mob are driven by *the false dialectics of the Gnostic delusion*. Neither the lynch mob nor the tyrant wants anything to do with any form of resistance or questioning whatsoever. We are quite obviously speaking of undeveloped, simpleminded children who refuse to become nuanced adults. The anoject has already articulated the will of the people and the tyrant has personified the anoject, so the only resistance to the tyrant -- the only antagony that dares question him personifying some sacred will of the crowd -- is isolated to a few decadent remnants of the pre-revolutionary evil, which one preferably just exterminates as soon as possible, as though they were annoying weeds. This is the tyrant's and the lynch mob's innermost conviction. The anojective truth is the narrative which the entire lynch mob has reached a tacit or pronounced agreement over; it lights up the skies in the mob's social theater. It is only a corrupt reluctance that, according to this viewpoint, can oppose the self-glowing anojectivity. The problem with the false dialectics is of course only that it is precisely false. It admits of no ideological adjustments whatsoever in accordance with the prevailing situation. Therein also lies its great attraction for the lazy and arrogant mob that detests every form of brain work, but therein also lies its long-term curse. And the reason is that the people mimic. And mimic. And mimic. The people should actually mimic different archetypes from the sociont to become as strong and purposeful as possible in every respect. But without *the* *authentic dialectics* there is only a single archetype to mimic. The entire lynch mob therefore starts to mimic one and the same archetype and is soon developed into one large totalitarian *erchtype* where a member of the lynch mob no longer is discernible from others. *Corruption* in the real order and *manipulation* in the imaginary order lead to *conformation* in the symbolic order. All intellectual dynamics disappears and soon the lynch mob marches in straight lines clad in matching uniforms. And above and in front of all others the tyrant steps forward as a personification of the anoject. This was long an excellent, or at least a functional, strategy for small clans and tribes throughout history. But when the civilization process reaches a level where it becomes possible to build entire nations, and even empires, all such advantages disappear. With the aid of their violent lynch mobs tyrants time and again succeed in maneuvering themselves into a position of power, but without a pragmatic power-sharing structure and authentic dialectics, the tyrants' time in power usually does not become lengthy. But unfortunately often extremely bloody. ## So what happens when the false dialectics is misconstrued as though it were authentic? Well, neither the interiors nor the exteriors within the sociont are grounded in reality. But when the false dialectics is in high gear, the interior is forced to act as pretended truth to the exterior, while the exterior is forced to act as pretended truth to the interior. This explains why the propaganda toward the abject works with such devastating efficacy when the mass media in a nation-state archetypologically is confused with fact-confirming wisdom. The only interior and the only exterior available are together apprehended as a verifying dialectics. However the only thing that happens is that a prejudice which contains a large measure of aggression is tossed between the two poles until it attains the official status as the sole truth, which also is how it will be apprehended intratribally. While on or between the lines there is a more or less pronounced order to the sociont to act on this sole, abjectifying truth. This is the totalitarian anoject. And it is not the mimetic desire that causes it to attain its maximal effect, but rather *the mimetic depression* involved. Once the entire population is mimetically depressed, the anoject -- the king of mortido himself -- achieves absolute power. The dialectics of libido and mortido, which is portrayed in the form of mimetic desire versus mimetic depression (see *Digital Libido -- Sex, Power and Violence in the Network Society*), also plays a central role within the Cybelian lynch mob with its libidinal activities and mortidinal passivities. Precisely this is the reason why the tyrant does not seduce the people -- as the authentic Saoshyant is expected to do -- but instead incites the collective depression that makes the lynch mob tear the abject to shreds. The lynch mob is thus driven by the fear of the unknown, instead of by exodology's antagonic yearning for the unknown, promised land and the new possibilities that will come to light there. False dialectics is thus what society is filled with when the empire or the nation nears its end. We are speaking of an unmanageable tangle of atomization, isolation, self-hatred, self-contempt, envy, nostalgia, escapism, alienation; and on top of this a string of empty, psychotic reactions in the form of astrology, conspiracy theories and sundry desperate variants of sign interpretation. This is what is sucked in and fills the vacuum that arises when the longed-for signs of order in the world's chaos are conspicuous by their absence. It is rather quite the reverse: the greatest shortcomings of Christianity and Islam appear precisely in the form of *the false exodology* involved. When there is no longer a new paradigm or some new territory to attain for the mass that calls for guidance, the false exodology instead promises the Earth's demise and the forthcoming ascension of the faithful ones into heaven. They will be elevated by the savior as though they were a bunch of marooned virgins on a desert island, precisely the pseudo-event that anthropologist Jamie Wheal refers to as the Western world's obsession with *rapturism*. This incessant monotonous proclamation on how the signs in the sky indeed are the right ones, that the savior has been spotted both here and there, and that the day for the great ascension now is near. False dialectics further creates false mimicry. And false mimicry leads to a constant and all-encompassing rivalry that erodes the ability for cooperation. Which in turn leads to the drastically increasing fragmentation of the worldview, and the invention of constantly new dualisms steeped in moralism and a complete lack of feedback. Such a worldview leads to extensive *anomie*, that is: strengthened collective depression, where eventually even the will to fearfully run in the midst of the insane mob subsides. Eventology has failed and all that remains is to compile the collective [[Traumatology]] as the inverted eventology. The pragmatic peace agreements at the end of the latest world wars are examples close at hand. Which takes us further to the bizarre but creative metaphysics of Russian demagogue Aleksandr Dugin. Dugin's anthropological progress lies in an understanding of there being a lack of a necessary division of the Dionysian in Nietzsche before it is possible to understand the Apollonian as the phallic structuring and maintaining of the sociont. ## Nietzsche apprehends the Dionysian primarily as libidinal and heroic, which is reasonable. But if so, how do we categorize history's countless mortidinal and victim-worshipping pogroms? Dugin's response is to distinguish between [[The Dionysian Swarm]] as heroic and the *Cybelian lynch mob* as a victimhood cult. Dugin names the Cybelian lynch mob after the Anatolian mother goddess Cybele, who falls in love with her grandson, Attis, whereupon Attis must be castrated and Cybele is transformed into a kind of anti-Oedipal queen without a king, waited on by a court of eunuchs. The cult around the matrix without a phallus could not be exemplified more clearly. It is thus the Cybelian that first returns with Rousseau and later with the Jacobins during the French Revolution, and then explodes as cultural revolutions under communist flags in the 20th century: constantly the worship of *The Great Mother* and the innocent but omnipotent child. But if the revolution is to be eternal, it will also be strictly nomadological and not eventological. It can never be discontinued, the mob's desire for vengeance can never become satiated, one constantly finds new scapegoats to sink one's teeth into. Wherefore the greatest enemy of all, for a hopelessly archconservative romantic like Dugin, of course is a fellow Russian by the name of Leon Trotsky, the prophet of the eternal revolution *par excellence*. In light of all this we soon observe a sharp contrast between on the one hand classical *feminism* and *androgynism* in the late 20th century, with its heroic defense of women and LGBT people, and on the other hand the peculiar perversion that goes by the name *intersectionalism* in the early 21st century with its formidable orgy of psychopathological victimology. We see clearly how the exodus is Dionysian in contrast to the lynch mob that is Cybelian. The Dionysian exodus is led by the Saoshyant, who has his predecessor in the hyperject. The Cybelian lynch mob is led by the tyrant, who has his predecessor in the anoject. The libidinal hyperject celebrates the hero and is shaped into the authentic phallus around faithfulness to the Protopia in the form of the Zoroastrian *asha* or the actionary truth (see *Syntheism -- Creating God in the Internet Age*). The mortidinal anoject celebrates the victim and is shaped into the false phallus around the hatred toward the abject in the form of the Zoroastrian *druj* or the reactionary lie. Zoroaster calls the hyperject *spenta mainyu* (the constructive spirit), which is manifested as [[Saoshyant|the Saoshyant]] or the savior, while the anoject is called *angra mainyu* (the destructive spirit), which is manifested as *Ahriman* or the tyrant. And the Saoshyant can neither be understood as a dividual nor as a collective, but must be understood as the phallic relation in itself, the personification of the phallic dialectics as [[Tribopoiesis]]. When the Saoshyant has achieved victory, war is over and peace sets in. But to the tyrant, war goes on forever and ever and ever. The Saoshyant is thus born as the highest node in *the plurarchic network* (see *The Netocrats*), like a Moses at the banks of the Nile, as the emergent order that sooner or later is generated within the anarchy as a new historical paradigm. The lynch mob is all against one, the tyrant is one against all. The anoject within the lynch mob is the predecessor of the coming tyrant. The lynch mob does of course recognize the voice of the tyrant as the more forceful variant of the anoject that it already has taken for granted and on which it blames its own lynch mob behavior. It is only the Saoshyant that can prevent the tyrant from assuming power after the ravages of the lynch mob. And to do this he must both be the hero who defeats the dragon and he who thereafter saves the empire. But he must also be the father who takes care of and teaches the empire the historical lesson after the hero has left humanity. The Saoshyant must thus be both chieftain and priest within one and the same character. Both Zoroaster and Vishtaspa within Zoroastrianism, both Moses and Aaron within Judaism. The Saoshyant that the Zoroastrians call *Ohrmazd* is *the authentic phallus,* while the tyrant that the Zoroastrians call *Ahriman* is *the false phallus* (see *Digital Libido -- Sex, Power and Violence in the Network Society*). In the Zoroastrian popular religion that arises later, all of existence is developed into a truly Nietzschean battle between Ohrmazd as the personification of the hyperject and Ahriman as the personification of the anoject. It is not about a struggle between good and evil (the moralist dichotomy good versus evil is developed long afterward by the Abrahamic religions, as a concrete example of how they infantilize adult Zoroastrianism). This is instead about an existential conflict on all levels between the hyperjective, constructive spirit that is called *spenta mainyu* and the anojective, destructive spirit that is called *angra mainyu*, that is: we are dealing with the libidinal will to live that is called *asha* versus the mortidinal death drive that is called *druj*. Here spenta mainyu must in turn be divided between the priest's will-to-intelligence and *truth-as-a-fact* versus the chieftain's will-to-transcendence and [[Truth-As-An-Act]] to make it possible to build an open and free society which is sustainable in the long run, rather than just a short-lived and bloody dictatorship. During antiquity this conflict came to be expressed in the struggle between the open Persia versus the closed Egypt; in the early 21st century, this is the struggle between the open and democratic America versus the closed and communist China. Please note that the hyperject should not be mistaken for what Alfred North Whitehead calls *the superject* -- a concept which he develops in the 1920s in the book *Science and the Modern World* -- which rather is synonymous with *the eternalist subject* as a series of ego momenta that we long have promoted in our own process philosophy. The creative and authentic human subject is the superject. Whitehead describes this superject as "the emergent actualized event from which value can be abstracted". But the unique predecessor of the Saoshyant, the Messiah figure, *the Übermensch*, or the figure that Ernst Jünger calls *the anarch*, the spirit that is manifested in the gestalt that resolutely stands up to the lynch mob and leads the exodus, this is the spirit that we call the hyperject. The hyperjective force is spread within the population in the form of *mimetic desire* as *the collective libido,* while the anojective force is spread within the population in the form of *mimetic depression* as *the collective mortido*. The hyperjective, authentic phalluses are called the chieftain and the priest. The anojective, false phalluses are called the boy-pharaoh and the pillar-saint. [[Exodology]] is the name of the doctrine of all of history's saoshyants and their exoduses of various kinds into the future. But behind this concept *the inverted exodology* also hides, speaking of all of history's tyrants and their lynch mobs, who beyond thousands and even millions of innocent scapegoats chase existential emptiness and their very own extinction, right down to its smallest components. Exodology is thus the history of an optimized and expanding libido, while inverted exodology is the history of an optimized and imploding mortido. And this mortido has an upper hand since it requires a lesser effort from its adherents and promises a more rapid reward. It is thus mortido and its search for an immediate and magical dividend that drives humanity back toward mamilla and the anoject (Zoroastrianism's *druj*), while it is libido and its search for an authentic, realistic and in the long term reasonable dividend that drives humanity forward toward phallus and the hyperject (Zoroastrianism's *asha*). We go from the unconditional toward the conditioned, both through life and during the civilization process. Therefore it is the qualitative religion -- which first had to settle for a small advanced minority -- that wins in the end, and not the quantitative religion that at an early stage won its large majority at the expense of truth. Please note that neither libido nor mortido is active or passive in themselves. We are thus speaking of a quadrant rather than a dichotomy. When libido becomes active, mortido is passivized. But when mortido in a corresponding way is activated, libido is passivized. Exodology and the authentic phallus are driven by the active libido, whereupon mortido is minimized. The exodus occurs from a society and/or a paradigm soaked in mortido, toward a society and/or a paradigm elevated by libido. The milk and honey does not come through magic from nowhere, both must be produced by someone. Correspondingly the inverted exodology is driven by the active mortido, which leads to libido being castrated. This is what we call *the false phallus* throughout history. The boy-pharaoh and the pillar-saint dress up as authentic phalluses, stage the entire sexual theater, but resolutely avoid sexuality in itself. The truth is that both the boy-pharaoh and the pillar-saint are driven by a compact fear of sexuality, the tyrant is a self-castrated eunuch. And by virtue of this act of self-castration, the tyrant drives all of the lynch mob's members to collective castration. It is this collective castration that we refer to as *mimetic depression*. The worry and anxiety explodes in a torrent of ressentiment. And the only exit is to kill the scapegoat and drag his desecrated corpse along the streets. And then repeat the routine, *ad infinitum*. When Max Horkheimer and Theodor Adorno from the so-called Frankfurt School in the 1940s attack the Western history of ideas in their classic work *Dialectic of Enlightenment (Dialektik der Aufklärung),* it is precisely the actual displacement from the pathical and mythical over to the logical that is their point of attack. But Horkheimer and Adorno see this displacement from a purely European perspective, and then the primary target becomes Immanuel Kant's *instrumental reason* from the peak of the Enlightenment. However, from a global perspective, rationalism is robbed of the awareness of its own blind spot (the dread of pathos) as early as the Axial Age, there is nothing new to observe during the Enlightenment other than that the same dread of pathos dominates anew. So from the necessary global perspective of the information society, we rather need a *dialectics of the Axial Age* as soon as possible in order to understand and disassemble the boy-pharaohs and pillar-saints that have dominated the discourse even more in India, China and the Middle East than they ever did in ancient Greece. No mythology has become entrenched more powerfully than the myth of the Axial Age as an intellectual golden age. And certainly there were considerable amounts of theology and drama produced during this relatively peaceful and economically flourishing age. However for such pathical activities as a living religion and an authentic philosophy it was rather earlier, during the Bronze Age, and later, during peak antiquity, that the really interesting things happened, while the Axial Age on closer inspection, at best, is to be viewed as a substantially overrated parenthesis. The latter is noticeable not least in the Axial Age's two most well-known and successful thought systems, *Buddhism* and *Christianity*, which arise when the great ideas already had been conceived of and tested during the Bronze Age. What remains today of the Axial Age is a set of texts with scant or no value at all two paradigms later. It is certainly about time that we rewrite the history of ideas. That said, this does not mean that pathos and mythos without logos is preferable or would be more sustainable over time. Logos is, as Austrian philosopher Karl Popper points out, the story of *the falsifiable*. That which is not falsifiable ends up between mythos and pathos but does not belong to logos. A world without logos is therefore a world of scattered, temporary sensations without context. In an adult body with adult ambitions this rapidly leads to practiced insanity. But a logos without pathos leads to *the Gnostic delusion* that the world can be governed on the basis of a boy's fantasies rather than a man's life experiences. Without pathos there is no libido. The boy-pharaoh, who lacks both pathos and libido, becomes the narcissistic sociopath as dictator. The pillar-saint, who also lacks both pathos and libido, becomes the narcissistic sociopath as a fundamentalist sect leader. Unsurprisingly various clergies have on several occasions throughout history felt compelled to counteract and even murder boy-pharaohs and pillar-saints, and as martyrs one has later been able to exploit these as raw materials for new religions. It does not always pay to be too fastidious. However the authentic phallus is an entirely different story, as he has clearly planned for and completes his departure well in advance, which explains why saoshyants and Messiah figures are temporary salvation figures that emerge unexpectedly, are active over a limited time period, and then disappear again. It is important to realize that they exclusively personify an [[Event]] and not in themselves personify the new order that -- hopefully -- awaits at the completion of the paradigm that history due to the event shifts over to. That -- for instance -- the number of presidential terms in office in a democracy is limited, is anchored in an insight about the wise aspect of assisting the leaders with their own departure. The power position is a parenthesis. This distinguishes the authentic phallus from the false one, which does not have an *exit strategy* at all, but conversely desperately clings to power as long as possible, knowing that the involuntary departure often is synonymous with a necessary patricide that the false phallus consequently desperately tries to avoid. The irony is that the old dictator is often forcibly recruited in the form of an embalmed corpse, on public display, to the new dictator's self-glorifying narrative. In retrospect it is perfectly fine to worship the old dictator, who became a scapegoat in conjunction with the patricide. Stalin was of course no practitioner of Stalinism, but took care to call his ideology Marxism-Leninism, this to invoke credibility from the primordial fathers, with an empire built around a temple over Lenin's embalmed corpse before the old czarist fort in the capital. This while the flags outside the mausoleum of course displayed Karl Marx, Vladimir Lenin and Josef Stalin together, as if they were contemporary and complementing and thereby eternalized father figures, to whom the multitude were to submit and swear eternal allegiance. The Christian orthodox Trinity had received its communist equivalent. ## And what use would then Stalin have for my simple advice and views as an ordinary citizen, when he listens to such wise gods as Marx and Lenin as he says his prayers every morning? Therefore it is best to submit to and obey the false phallus' wise decisions. Unsurprisingly it is later the North Koreans who complete the Stalinist trinity as an idea through converting it into a *de facto* monarchy with a grandfather, a father and a son in a straight line of succession of dictators, the one more bizarre than the other. One must at least admire the North Koreans for not having been hypocritical about their consistent and institutionalized stupidity. They produce their limited and distorted logos with a miserably impoverished and foolish mythos, and with a pathos that is violently suppressed and connected to test-firings of nuclear missiles that not seldom are botched. Here we have a whole society built around a *bona fide* boy-pharaoh and his second-rate fireworks. And all of the court's concubines and jesters live out their days in a limbo characterized by the abstract theatrical, the concrete fear of death and the constant tedium. And once again: it is bloody. The starving and terrorized population pay an inhumanly steep price for the overweight dictator's daydreaming. Were it not for all this suffering, this performance would be a splendid, kitschy farce, wholly on par with the Kardashian family's escapades or with any form of mass entertainment whatsoever.