Transcendence Act 5: Revive The Primal Beast

In light of this, one sees that scientificity dominates the psyche as the myth and metaphor slowly slips into oblivion, and the nexus of knowledge becomes only one more appendage of the ever increasing size of the human subject. This is not necessarily an epistemological function but also a mark toward the human desire of omniscience. As the plane of shadow decreases, that which is unknown to humanity, knowledge reigns as the safeguard against the wrathful hand of transcendence, but, as Baudrillard notes, we are no longer necessarily the creators of “integral reality” but also its byproducts – the circularity of such an existence streams directly to the forefront. It is here that one is reminded of a world Adorno paints when he says, “[r]egressive listeners behave like children. Again and again and with stubborn malice, they demand the one dish they have once been served [,]” and one sees the onset of a macabre reality in thinking which is best characterized as a closed system and protrudes a matrices of synthetic thought (290).
And as the Leviathan, a transcendental paradigm, flounders under the harpoon point of the post-enlightenment subject, one begins to see the correlation between the two. The human subject simply replaces the mystical seat of divine and becomes himself that to which praise is due, but too readily is this shift taken. As the subject inputs into his “integral reality” so is he shaped by its output which forces a technological eternal return. But what does this say about human thought today? It relates that transcendence has become a vulgar word, that nihilistic tendencies are masked as a veiled truth tricking the agnostic masses to buy-in to the conspiracy of an orderly and appropriated objectivity, and reveals the way in which human fear of the unknown creates a mental void in which such topics as “the soul” are ardently dismissed as scientific heresy. The cryptic grip of post-Freudian and Nietzschean thought have reduced the human subject to a mere apparatus of conceptual processes and have ignored the possibility of a basic function of the primal subject, a transcendent force of conceptual cognition – that which lies just behind the line of the objective. How does one seek refuge from an “integral reality”? Progress the noumenal. Seek the transcendent. Let off the synthetic Mosaic veil covering the fascia to see the true noumenal and primal glorification just behind.
This is the paradigm in which one primitive hunter finds himself as he stares into the cold eye of a defeated monster of mythology, that hideous Leviathan, only to realize that the flicker in its eye is not drawn out but merely resting, and that its breath has not ceased but simply slowed for a moment. Soon its bulging muscles and whipping tail shall gather strength again to over throw its predator; it will rise with ever more hideous vitality and primal ferocity. The Leviathan, that transcendent creature of incredulity, shall shake free tight ropes and harnesses that tie him down as if they were but mere spindle strings, and he will once again make his way to his proper place – the unending sea and the unforaged wilderness. The Leviathan will reclaim his grounds in the darkened wild and in men’s dreams; he will dwell in the unknown and free men once more to wonder.