A mere political program will not suffice nor will a poem. Aesthetics for a network state must point beyond (or even away) from ideology and abstraction, something non-ordinary.

Modern humans have lost the experience of intimacy with the Other. Humanity’s main historical mistake was to lose the experience of the imaginal realm. Most of us are hyper-alienated from reality. Disgustingly bored and empty, we no longer can attain altered states of consciousness. In the cosmology of ØASIS, there are 3 realms (1) sensory (2) imaginal (3) intellect. ØASIS Theory is oriented ontologically to the imaginal realm, its focus is on the domain of images — the imaginal world or mundus imaginalis.

💡 Coined by Henry Corbin, Mundus imaginalis is a liminal world — the space between thoughts and images — that contain imaginal personae and archetypes called the imaginatrix

The pre-figured imaginatrix of Resurrection Consciousness includes archetypes like the Garden of Eden, Red Apple, Hashashin of Alamut, Cyrus the Great, King Solomon and the Hidden Prophet. These imaginal archetypes and personae are not a pale shadow of higher realities as in Platonism, but are themselves immutable hiero-historical scripts in the world of images/mundus imaginalis, that express structural universals of the multiplicity of human existential conditions in immanent time. These imaginal links are actual and real — both material and metaphysical — and not simply symbols or metaphors. It does not mean ‘imaginary’ or ‘fantasy’, as we can have relations with this realm. For this reason, ‘lost’ ways of being and becoming, can often be reconstructed by embodiment and participation via the imaginatrix. Such first practices are not fictional, but so much as polemics for mythopoetic initiation, which manifest a process of such initiation, we call self-enchantment (applied schizophrenics).

The world is real, and the desire for desire is also very real, since it has real effects. Life, earth and body are permeable, ad-hoc, impure and full of holes. Applied Schizo seeks an intensification of everyday life — creation of situations for Mythopoesis — in which marvellous, ecstatic, passionate forces penetrate into life. Mythopoesis is a political theory for altered consciousness. The existential nature of Mythopoesis stems from the primacy of ontological eros — a transmutating chaos of outrageous love — as the underlying field of reality, of being and becoming, and of creative potency. It is the radical experience of being fully alive, inscribed in the heart of the self-enchanted one.

In order to be felt as really meaningful and existing, something needs to interact with the body and with imagination, it needs to exist in the ‘imaginal’ realm, the mundus imaginalis. Myths are not authored but fished from the imaginal realm, therefore, the ultimate ontological status of imaginal personae and archetypes, whether they are merely imagined, or have some real existence, is not particularly important as the Messiah-Complex pretends as if the archetypes found in myths, dreams and stories, are real. This is the mythopoetic process of mythically initiating the reader. In this way, using applied schizophrenics, everyday life can be raised or sublimated to self-enchantment, a degree of intensity approaching full presences, full embodiment and yet indistinct — an erotic dream of a utopian landscape.

For the self-enchanted, the chains of the surveillance State have been broken and time is now angelic. We are already sovereigns and monarchs in our skin, by virtue, of the absence of top-down order. Freedom is not, therefore, something we have to achieve through revolution or armed struggle, freedom is a psycho-kinetic skill, realised in the experience of Mythopoesis — a hiero-historical script (personae) experienced to the point of being overwhelmed.

The imaginal personae of the Hashashin of Alamut provides a kind of moment outside of history which can be accessed existentially through cognitive imagination — the heart of the heart. Initially as a kingdom, Alamut later evolved to achieve an intense level of autonomy. Hassan II of Alamut declared the end of ordinary time and the beginning of angelic time and in his teachings, the essence of the pathless path is anchored in the profound wisdom of the Hidden Prophet. This wisdom ultimately converges into the messiah-of-one’s-own-being, the inner soul of homo amor. Paradoxically, we label this concept as Anarcho-Monarchism — each person is a king and a sovereign in their own skin.

The moment of radical transformation is always now, in the present, the awakening of each soul to it own divine monarchy. Thus, as pretenders to the imaginal throne of Egypt and Persia, we forge a new path: Anarcho-Monarchism — a synthesis of anarchy and monarchy. "Monarchy from below."

Mutualism, the pre-echo to Anarcho-Monarchism, begins with the partial truth that “each of us own half the map”, that (1) people have full inalienable rights to themselves and that (2) all people have an equal right to land and things of value provided by nature, so finding radical aliveness, altered consciousness and self-enchantment, is a cooperative activity. This postcapitalist starting is better than the postmodern one. From this perspective, the earth is a common inheritance, and all individuals have an equal right to access its natural resources. Mutualism is strongly influenced by the ideas of Henry George, Max Stirner, and Pierre-Joseph Proudhon, but is not identical to them. Those of us with a post-capitalist rhizome must respond to concerns of right-libertarians, who agree with post-capitalists, that people have inalienable rights to themselves but assert, contrary, that, land can be fully privately owned as any other good.

We declare that the external soul of humanity, that is, its collective land, money and freedom has been unjustly fragmented, exploited and hoarded, creating the Era of the Dragon — the Postmodern OS. The Postmodern OS actively breeds wealth inequality and social rift amongst people. The reptilian elites reap without sowing, gather without scattering, and in their greed, they embody the draconican malice of the mythic villain, who starves the community by hoarding the external soul for nefarious ends, contributing nothing but sterility, to the cycle of life and death. It is in the hands of Jack, the “people” as the person, to undertake the Quest for the Red Apple. This quest is a call to reclaim the external soul of humanity from the clutches of the Dragon and restore it to its rightful place among the commoner. The Jacks are not merely reclaimers of land, money and freedom; they are the harbingers magical imperialism to reopen the physical frontier, where the Red Apple serves its true purpose — the Redistribution of the Gift.

In the Quest for the Red Apple, the spectacle of armed rebellion is forsaken in favour of pre-emptive warfare and the occult martial art of invisibility. In this radical culture of disappearance, Jacks find their strength, for it is in the gaps of the State’s surveillance that Jacks can carve out autonomous spaces of “free” freedom and nurture the magical seeds of a new frontier. Jacks engage as guerrilla ontologists — agents of poetic terror and involutionary combat — disrupting the fabric of a history — soaked in violence and oppression.

We sabotage the flows of the Postmodern OS (i.e Dragon), not through brute force but through poetic terror. In our defence, we cultivate the occult martial art of invisibility. We align with martial traditions of the Hashashin of Alamut for subtlety and elusiveness to evade the gaze of the surveillance State. Our martial art is one of mythopoetic defiance, an intangible resistance that the State cannot quantify, predict, or contain. In this light, the tactic of disappearance can be likened to a peak experience, a thrilling departure from the humdrum of ordinary consciousness. Surgo, to rise, to surge. Insurgo — to uplift oneself, a bootstrap operation — to wield Bitcoin as a weapon — the revolution of everyday life.

Like a shadow across the landscape, the Memetic War Machine move unseen. Their actions liberate not just physical territory but realms of thought, time, and desire, forever out of reach from the State’s grasp. The Memetic War Machine is the fleeting spectre of free freedom that haunts the authorities of control. MWM adhere to three dialectical tactics to ward of concentration of centralized power, where each refusal of the postmodern oppressive mechanisms is countered with an ambush, a reconstructive tactic aimed at dismantling the old and sowing the magical seeds of the new frontier:

████████ ████████ ███████ ██ ██████ ██████ ████████ ███████ █████ ███ █ [redacted]

███████ ██ ████████████ ████████ ███████ ███ ███████ [redacted]

███████ ██ ████████████ ████████ ███████ ███ ███████ [redacted]

All tactical ambushes outlined involve varying degrees of disappearance, direct actions that slip unnoticed through the shadows. Disappearance becomes an ideal strategy for a time when the state seems to be everywhere, all-powerful, yet oddly full of holes and voids. Starting the Memetic War Machine may require a mix of forceful and defensive moves, but its real power comes from its ability to stay invisible.

The Era of the Dragon must end. We must dismantle the Postmodern OS that allow for such plundering of the external soul of humanity. In place of hoarding, we shall establish the Gift Economy. Upon the retrieval of the Red Apple, is the initiation of the Common Feast. A Redistribution of the Gift implies the engineering of a post-scarcity baseline of superabundance. The Common Feast is not simply a sharing of natural inheritance but a rekindling of primordial mutualism and the dissolving of the artificial distinctions that segregate humanity. There shall be no more peasants nor elites, only kings, unique in their sovereignty, who seek to restore the balance, to retrieve the red apple, and to reinstate the external soul of humanity