The Primal Relationships

Three primal human relationships form the basis of all others in life: maternal, paternal, and fraternal/sororal. Of the three, the strongest is the maternal, or mother-child, relationship, founded as it is upon the 9 month prenatal period and the closeness of mother and child during infancy.

The mother’s first physical encounter with her proto-child occurs at conception, and it ensues at the acceptance of the female egg of the father’s sperm. Hence, the mother’s experience is akin to an ingestion, as spiritual and revelatory as the inner consciousness' acceptance of an outside.

The fraternal/sororal affiliation represents digestion. It is the intermingling of similars within the contextual stomach of the of the world.

The father, obviously, is an excreter, ridding himself of what he doesn’t need, but which is so essential to himself, that it fertilizes its leaving ground. The mother, consequently, is seen as both saint and whore, heaven and unclean sewer, whereas the father is seen as both source and polluter.


Socialism and the building of a community can not be accomplished unless a spirit of fraternity underlies it. The fraternity espoused by a fascist state, or other form of racial supremacism or nationalistic chauvinism, is an obvious counterfeit, intended to fool the young and the stupid. It relies upon a hatred and villification of the outsider, and is therefore a hypocritical negation of the fraternity upon which it supposedly is based. It is an incestuous version of community, which depends upon reviling the outsider in order to define itself. When no obvious outsiders are present to provide the contrast necessary to this principle of organization, the fascist state will prioritize those that it might normally consider insiders on the basis of their proximity to the center or periphery, classifying them as “relative” insiders or outsiders. Fascism is essentially a doctrinal system of inhuman social purification which idealizes the characteristics of a self-proclaimed elite.


In terms of power and authority, the most powerful dictators of the Twentieth Century - Stalin, Hitler, and Mao – were more like pharaohs or god-kings than mere political bosses. Each commanded almost religious levels of devotion from his band of followers.


(c) Copyright 2009 by A. Rogolsky

Laws and Hierarchies

Laws and social orders, which are fundamentally structures based on a group of laws, are created with the intent of fostering a more perfect ordering of society than that which came before. This ordering is intended as the institutional manifestation of a vision of justice and harmony, applicable to those considered integral members of society, and the relationships between them. Essential to the construction of any social order is a belief in progress toward ultimate perfectibility, qualified by an acknowledgement that compromises must be made so as to cope with an imperfect, mundane present. The replacement of an old order by a new and greater one represents a recognition by society that an expansion of awareness has occurred, based upon, but also influencing, the progress of human knowledge of what we currently term “the material world.” Such expansion invariably extends legitimacy of societal membership to individuals and relationships previously considered of lesser value, or beneath consideration. Of course, such a linking of social change with technological progress might be termed “materialistic,” but it is rather more accurate to state that such a conception is probably primitive and coarse in comparison to the revisions and re-definitions which will be made in a more enlightened future. All philosophical speculations, including those you are now reading, are to some extent products of the times which bore them, and share in the limitations of current circumstances. Furthermore, the character of the social order qualifies the totality of definition, modifying all meaning in relation to the cosmology of its world view.

The institution of any law or social order creates a hierarchy of seven types of individuals, dependent upon how each relates to the law.

1- “Priests” of the Law – those who promote, define, and enforce the law, and benefit excessively from doing so;
2- Successful Lawbreakers – those who break the law, and escape the consequences doing so;
3- Law Abiders – those who abide by the law, and suffer no consequences from doing so;
4- Punished Lawbreakers – those who break the law, and are punished for doing so;
5- the Wrongly Punished – those who abide by the law, but are punished for breaking it anyway; 6- Excessively Punished Lawbreakers – those who break the law, and are excessively punished for doing so;
7- “Sacrificial Lambs”- those who uphold the spirit of the law, but are excessively punished for breaking it anyway.

It is interesting to note that only two of the seven above categories, the Law Abiders and the Punished Lawbreakers (categories 3 and 4), represent the intended categories of individuals “created” by a given law. Five of the seven categories imply the unjust suffering of either those unjustly or excessively punished, or, in the cases of the excessively rewarded or the unpunished lawbreakers, society as a whole. Hence, the institution of any law, or social order, represents a sacrifice by those who are unjustly victimized by it, including, to some extent, society as a whole.

The hierarchy of these groups can be represented as a diagram in the form of an upright triangle intersected by an inverted triangle, like a Star of David. The three law affirming categories are connected by a line running from the top apex of the upright triangle (the #1 group), through the center of the diagram (the # 3 group) to the bottom apex of the inverted triangle (the # 7 group). This line of law abiders I term the “Aaron’s Rod,” because it connects the priestly elite with the other believers in the law.

The Priestly group is divided into two groups: the theoretical preachers of the Law (at the apex of the upper triangle) and its practical promoters (at the base of the upper triangle). The theorists are the creators of the law, and as such, transcend it. This is not to say that they violate the law, but that, since they define it, the law “abides” by them. The pragmatists are in the somewhat paradoxical position of having to cope with the reality that some degree of lawbreaking will always exist, and that in order to maintain the law, compromises will have to be made with some lawbreakers in order to punish greater ones.

The Law Abiders (group #3) stand at the center of the structure, as they represent the very people for whom the law is ostensibly made, and the group which the institution is ostensibly intended to expand. They are the ideological fulcrum and core which upholds the order, and their obedience to it is essential to its survival.


The Sacrificial Lambs (group #7) represent the most tragic, dynamic, and paradoxical of the seven groups. Like the Excessively Punished Lawbreakers, they are the recipients of exemplary punishment, yet they uphold the spirit of the law at least as much as the Priests. Like the Priests, this group also “transcends” the law, but it does so not as its creator, but from the standpoint of those who are unjustly victimized by its institutional form, and who rail against it as prophets. In effect, they uphold the spirit of the law by opposing the unjust aspects of its institutional manifestation, and they are, in turn, grossly victimized by the vested interests that those unjust aspects represent. The examples of such matyred figures direct attention toward the absurdity and irrelevance of the fomal law or order, by personifying the contradiction between the spirit of the law- the original intent which motivated its creation- and its institutional manifestation.

(c) Copyright 2009 by A. Rogolsky

The Centrality of Unified Being

The Unity of Being, the ultimate divine state, transcends time and space, in that such a consciousness may exist within any or all states of existence, regardless of the limitations which apply to the lower realms. It still faces Nonbeing, or Neverness, the abyss of incomprehensible nothingness which it is not. In a sense, the process of developing awareness comes full circle, in that just as those within the lower realms confront and struggle with an unknown which is outside of themselves, and attempt to widen their circles of self-definition and influence, Ultimate Being, while infinite in reference to itself, can not know what it is not and never will be. The states of utter peace and bliss termed “Satori” by Hindus, “Nirvana” by Buddhists, and symbolized by the Sabbath Bride of Judaism, describe the utter peace and bliss of Ultimate Being in its acceptance of non-existence and inits acceptance of the implications of non-existence. These implications include (paradoxically) both acceptance of the possibilities of Ultimate Being’s own annihilation and transformation into what it is not, and acceptance of the subrealms of Being in which it does not accept non-existence. Ultimate Being’s acceptance of its own lower subrealms sustains their existence, but its existence within these subrealms does not limit its potential to flow between them, although the progress of awareness between the subrealms would seem to be governed by an evolutionary gradualism.

Since Ultimate Being transcends Time, and its relationship to the subrealms, which appear to be more or less bound by it, is timeless, beings existing within the subrealms will have dual orientations corresponding to the temporarily dominant circumstances of their existence- both governed by time and fear, and defined by the immanence of the eternal, essential self, Ultimate Being. From the practical perspective of the limited, fear-dominated self, there is the necessity for attachment to a methodology or ideology which is to some degree based upon parochial materialistic considerations. The perspective of Ultimate Being, however, is one of bemused philosophical anarchism, which observes each attempt at establishing an order as merely the construction of a temporary artifice, as ephemeral as a bubble, which rises to the surface and then bursts. It views the the various stages of evolution, whether individual, social, or universal, as nothing more than a dance at a costume ball. Is there a nexus between Ultimate Being and the mundanity in which we find ourselves? Does Ultimate Being, or, for that matter, any of the higher levels of being than the current human one, ever communicate with those facing the desperation of the present? Prayers often go unanswered.


(c) Copyright 2009 by A. Rogolsky

The Wheel of Rebirth and Human Progress

Obviously, a human can only speculate about the realms beyond Humanity, because they are beyond his comprehension. Extending the Buddhist Wheel of Rebirth analogy, three states remain: the Demigod or Titan Realm, the Heaven of the Gods, and Nirvana, or Enlightenment. In a sense, the Demigod and Godly Realms may simply extend the progress begun in the Human Realms; however, it is impossible to imagine the quality of existence once certain aims are achieved.

A reasonable approach to describing future realms might be to view the historical trends of progress in the sciences, social organization, the arts, and ethics, and then to consider the probable implications of a continuation of these trends. Obviously it is impossible for humans to comprehend the magnitude of improvements which will be achieved by our descendants. However, by projecting such trends into the future, we may catch a glimpse of the superhuman future which awaits the collective “us,” while coming to identify our individual selves as true progenitors and citizens of a community which may not exist until centuries after we have died, yet which will redeem and reclaim all from suffering as fulfilment of its raison d’etre.

The most impressive quantum leaps which will transform humanity into something beyond its current state will occur in the fields of medicine and genetics. All diseases and afflictions, including the condition we have become accustomed to calling “old age,” will be cured. Humans will be “re-made” – enhanced so that individuals are stronger, more intelligent, more creative, and more capable of pleasure. Eventually, physical immortality will be an option for those who desire it.

Comparable advances will occur in other fields as well. We will vanquish the scarcity of natural resources and energy, rendering economics virtually irrelevant. Knowledge of the mind, time, and thanatology shall be expanded to a degree which will make our current conceptions regarding psychology, physics, and religion seem like primitive, pseudoscientific forerunners, just as alchemy was to chemistry. Whether the transformation of humans into superior beings- termed “titans,” “superhumans,” or “demigods” - occurs gradually or as the result of a specific advance is unclear and, for the present, unimportant matter of speculation. The advances which breach the divide between the superhuman and Godly realms will be of vastly greater import, though they will be considerably less comprehensible to current humans, and will involve the capacity of individuals to change form and travel between times and dimensions. Separateness, the inability to fully transcend one’s own individuality and sense of self, and to be more than one self at an instant, remains the fulfillment of the final unified state, in which Divinity knows itself, and accepts that which it is not.

(c) Copyright 2009 by A. Rogolsky

Compassion and Evolution

Compassion is a mysterious emotion, the development of which defines the human realm. Paradoxically, this development is based on both a visceral identification with one’s experience, existing prior to one’s separation of self from other, and its more refined manifestation in the province of the intellect- the evolution of a faith based on an unprovable but nevertheless persistent idea that the pursuit of one’s material self-interest, or even the interests of those close to one, will not suffice in the attempt to confront the wretchedness of one’s condition. The first element is, of course, a latent potential common to all experience; the second development, however, characterizes the human realm in its gradual, if uneven, progress toward ever-widening considerations of connectedness and community. Universalism, the idea that certain truths apply to all of existence and that no entity is irrelevant, is the logical extension of this development. Human awareness presents its inheritors with a unique challenge and opportunity: to embrace the sentient Universe as a single living being, and consciously confront the physical deficiencies of material existence – bodily pain, disease, senescence, mortality, temporality, the limits of physical transformability, and separateness. To a degree without precedent in any of the earlier states of being, the Human Realm, both in its microcosmic form as a individual striving for greater self-actualization and in its more general form as a species defined by history and culture, stands at the threshold of taking control over its own evolution and radically accelerating the progress of consciousness towards divinity.

(c) Copyright 2009 by A. Rogolsky

The Minimization of Pain

The refinement of the process of minimizing pain results in the realization of pleasure, and the consequent pursuit of pleasure. Pleasure is an experience both of relief - the process of moving toward lesser pain - and also of the anticipation of further lessening of pain. Such activity, the most basic maximization of the individual’s physically selfish interests, characterizes the Animal realm-stage. Such motivation does not, however, preclude the cooperative behavior in which some species engage, as such behavior results from instincts pre-selected by the process of genetic evolution rather than any internal evolution of thought. The attainment of a “pleasure-maximum” ironically leads to an awareness of its limitations. The maximum level of pleasure that the animal-self may attain is limited to the individual’s potential for physical pleasure (in terms of degree and frequency). Also, the sense of one’s own mortality, implied by the knowledge that others die, results in the suspicion that the current pursuit and potential attainment of physical pleasure may be ephemeral. This dissonant coupling of physical satiation with a less defined, though ever-present, feeling that the self is insufficient unto itself exists in higher animals, at the border between the animal and human realms. It is a flickering recognition that beings other than one’s self have existential significance, and that there is a world outside of one’s physical self, to which one is connected, in an intimate and perpetual, albeit unknown manner. It is natural to assume that the animal self might experience the first semblances of such notions in the form of dreams; for sleep, the decceleration of physical activity and period in which the resting mind makes play of thought, occurs when the day’s overriding demands for safety, food, and sex have been satisfied to the degree that circumstances allowed. More evolved animals take greater care of their young than the more primitive forms, and some, especially those which congregate in groups, such as herds and packs, evince feelings of a sort of group, or species, sympathy, which may be likened to a primitive form of compassion. Whether this is merely a Darwinistically selected instinct, by which those of like genes favor one another, or a more deliberate and conscious form of cooperative reciprocity, enhancing the coherence and survival of the group, it represents a significant practical step beyond the preservation and promotion of the individual self.

(c) Copyright 2009 by A. Rogolsky

The Minimization of Pain

The refinement of the process of minimizing pain results in the realization of pleasure, and the consequent pursuit of pleasure. Pleasure is an experience both of relief - the process of moving toward lesser pain - and also of the anticipation of further lessening of pain. Such activity, the most basic maximization of the individual’s physically selfish interests, characterizes the Animal realm-stage. Such motivation does not, however, preclude the cooperative behavior in which some species engage, as such behavior results from instincts pre-selected by the process of genetic evolution rather than any internal evolution of thought. The attainment of a “pleasure-maximum” ironically leads to an awareness of its limitations. The maximum level of pleasure that the animal-self may attain is limited to the individual’s potential for physical pleasure (in terms of degree and frequency). Also, the sense of one’s own mortality, implied by the knowledge that others die, results in the suspicion that the current pursuit and potential attainment of physical pleasure may be ephemeral. This dissonant coupling of physical satiation with a less defined, though ever-present, feeling that the self is insufficient unto itself exists in higher animals, at the border between the animal and human realms. It is a flickering recognition that beings other than one’s self have existential significance, and that there is a world outside of one’s physical self, to which one is connected, in an intimate and perpetual, albeit unknown manner. It is natural to assume that the animal self might experience the first semblances of such notions in the form of dreams; for sleep, the decceleration of physical activity and period in which the resting mind makes play of thought, occurs when the day’s overriding demands for safety, food, and sex have been satisfied to the degree that circumstances allowed. More evolved animals take greater care of their young than the more primitive forms, and some, especially those which congregate in groups, such as herds and packs, evince feelings of a sort of group, or species, sympathy, which may be likened to a primitive form of compassion. Whether this is merely a Darwinistically selected instinct, by which those of like genes favor one another, or a more deliberate and conscious form of cooperative reciprocity, enhancing the coherence and survival of the group, it represents a significant practical step beyond the preservation and promotion of the individual self.

(c) Copyright 2009 by A. Rogolsky