times past present and future

 

6.012 Within the Animal Realm territorial
wars over females and feeding
grounds determines all
thus prior to the
emergence of
Speech
the simplest thing
a body could
apprehend
of any
Other
that is if it
thought was
Look at
this
Is it?
edible
or not and/or
submissively
fcukable or not
can it be
had or not
despite the ways
of
that nearby
rival
Other

6.013 From an evolutionary
point of view our
thoughtful
yet dumb ancestors could have
only ever crossed from the realms
of the
Biological into the Social
as a consequence of the
emergence of
Speech

6.014 The murder of the rival
dumb
Father by his firstborn
linguistically competent Son was
the necessary first act in the
constitution of this Realm
Through this act the Son
gained access to the Father's
harem of sexually receptive
females and generated
the first family of Speaking
Subjects accompanied by
the first turnings
of Circuit
Mu
and
Mu''

6.015 Upon the sexual maturation
of his own linguistically competent
offspring this newborn Father would
have inevitably reverted to the ways of
the dead dumb biological Grandfather
and produced a band of sexually
satisfied
d-jivatmoi'' daughters
and a
horde of sexually
frustrated
b-atmoi'' sons

6.016 The Scene was thus set for
a solitary member of such a horde
a sexually frustrated
b-atmoi''
Grandson of the murdered Grandfather
to emerge into
d-jivat'' and lay down
on behalf of himself and his frustrated
Brothers the Universal
Law common
to all Speaking Communities namely
the
Incest Taboo prohibiting
sex between Father's
and Daughters

6.017 This Taboo effectively gained
this band of (br)Others sexual access to
their Sisters without involving them in
the
murder of their linguistically competent
yet polymorphously perverse
Father
It also acted as the founding corner
stone of that order the
Familial Order
central to the workings of all
Speaking Communities

6.018 The realization that their band
of sexually mature Sons could now
legitimately appropriate their own Sisters
and far worse their own
Mother and any
locally available Aunts or Cousins if they
were to regress to the ways of their
polymorphously perverse Grandfather
would have brought about a catastrophic
sea change within the thoughts
and feelings of this band
of founding (br)Others

6.019 Resentment and fear would
have been the order of the day
An extension of the
Incest Taboo
to include the prohibition of sex between
Sons and Mothers, Nephews and Aunts
and Brothers and Sisters would have
been the necessary outcome to rid the
original band of Law making Brothers
of their Imago of the polymorphously
perverse Grandfather returning
to them in the guise of their
own Son or Nephew

6.020 The continued alliance of this new found
band of (br)Others would have resulted
in them having to exchange
Daughters
in order to placate and satisfy the
sexual needs of their mature Sons
The field was thus set for the appearance
of the Communal
Endogamous Family
Unit the next Kinship Structure to arrive
upon the Anthropological scene

6.021 Within this structure it would be
female cousins that would
"move"
house at the time of marriage
Males would stay at home
having the sole option
in terms of the Law
of
marrying their
Father's Brother's
Daughters

6.022 Hencefourth for all Speaking
Subjects nurtured within family units
Reality for them would have hinged
precariously upon the
split between the
realms of the Natural and the Social
Evidence for this split would have
been present throughout both
of their acknowledged
Internal and External
Realities

6.023 In terms of their internal
Psychical Reality the gap situated
between the demands of the
Natural and the Social would have
accommodated that which drives
both pre-Oedipal and Oedipal
Mu Circuits
to constitute that
order - the
Phallocentric Order
central to the structuring
of the minds of all known
Speaking Beings

6.024 Inevitably through time
concrete artifacts, derivatives
of this Phallocentric Order,
would have poured fourth and
accumulated within the external
domain and opened up a gap between
the
Natural and Social realms to
create a space the Cultural
Space
the objects of which all future
Speaking Generations would
have had to confront

6.025 With the Incest Law "complete"
the Phallocentric Order could now
generate both
b-atmoi'' and b-
jivatmoi''
type subjects all intent on living lives
above and beyond the desires of
the
(m)Others and (f)Others
and independent of the Law
of the Imaginary
(F)Other
of the original band of
founding
(br)Other's

6.026 Once sexually mature
such
individuals would have
been psychologically driven
to leave home
rather than
submit to the laws and
ways of any Communal
Familial Order

6.027 Any incestuous
"Adam and Eve" pair of
b-
jivatmoi'' and b-atmoi''
(br)Others and sisters that left
and re-instated the Law against
Incest for all their future descendents
to come would have instituted by
this act a Communal Endogamous
Kinship Structure based solely
upon brothers and sisters having
to exchange Daughters
Within such a structure males
would have then had the
option of either marrying
their
Mother's Brother's
Daughter or their Father's
Sister's Daughter

6.028 Alternatively if some
of the
b-
jivatmoi' and b-atmoi'
male subjects had left on their
own and reverted to the ways of
the ancestral Sons of the dumb
biological Father and descended
upon innocent extended families
and killed off the fathers and
appropriated the females for
their own sexual gratification
then an endless repetition
of their ancestral 
past
would have resulted
quite naturally

6.029 This repetition could have
only then been terminated
through an act of mercy in
which the lives of such simple
family 
Patriarchs were spared
by such
subjects in exchange
for their daughters and part
of their family's future
Product

6.030 At a stroke these singular acts
of
mercy brought about the conditions
for the emergence of both novel kinship
structures ordered in terms of the rules
of Exogamy involving either Communal
or Nuclear living and novel Social Orders
structured around the mutual exhange of
sons and daughters along with agreeable
signifiers of that ancestral act of mercy
in the form of tribute goods by newly
constituted tribal Clan (br)Others

6.031 In establishing these orders
such bands of walkabout (br)Others
would have extended the Incest Law
automatically then to include a
ban
against sex between cousins along
with the production of legitimising
Laws and Myths to justify the
extraction of women and tribute
from all neighbouring labouring
yet to be related Others

6.032 Crisis would have occurred though
within the socially dominant families
of such newborn tribal Clan
(br)Others
with the death of their Patriarchal Head
The sight of the Patriarchal corpse
amidst it's accumulated wealth
would have led the succeeding
relatives of all such families to
a descent into squabbling
savagery over the appropriation
of all such remaining goods
The erection therefore of the
Laws of Patrimonial Inheritance
by an eldest or youngest
d-jivat''
son either in his own favour or that
of all the (br)Others would have
acted then as a bulwark
against such savagery
The
Patriarchal Order
appeared then
complete

6.033 Alternative Social Orders
would have resulted though with the
departure of
b-
jivatmoi' and b-atmoi''
middle brothers and sisters with no
material interest in any such exploitative
Patriarchal Order favouring eldest or
youngest (br)Others to a place above
and beyond the limits of such an order
that involved them in the formation
of tribal Clan partnerships grounded
in mutual exchanges of goods and
matrimonial partners with
neighbouring labouring
non-rivaling Others

6.034 The anthropological consequences
of such formations would have again been
households of Communal Exogamous form
that would have eventually lead to a return
of the male line to the fold of the Patriarchal
Order. The female line however would have
proven far more innovative. By importing
male partners they would have effectively
introduced a
"Matriarchal Order" in which
kinship would have been determined by
Matrilineal
descent with the Maternal
(br)Others overseeing the marriage
of the nieces and nephews and
the distribution of the sisters
goods upon her death all
according to the ways of
the Imaginary
(F)Other's
Law. Polyandry would
have necessarily been
the logical outcome

6.035 Finally though if b-jivatmoi'
and b-atmoi'' (br)Others and sisters
from one of the
Exogamous forms
had gone walkabout, appropriating
on their way partners from nearby
locally available families with or
without part of their future product
and relaxed in turn both the Laws
of Incest and Inheritance then there
would have resulted relaxed famiy
structures of Polynomic form
Within such structures communal
and nuclear living would have
been allowed consanguine
marriage would have again
been possible and inheritance
laws would have proven
very flexible anything
would have gone in
other words - even
radical Incest

6.036 Ultimately though unlike
their b-atmoi' (br)Others
the final
anthropological solution for any
b-
jivatmoi' walkabout lies above
and beyond all family and tribal
structures their psychology
demands that they pursue a
life above and beyond the
desires of the Other and
independent of any Law
Logically then their
ultimate anthropological
solution can only ever
lie in one of four
differing ways
solitary sexual
continence

communal monastic
celibacy
solitary sexual
prostitution
communal tantric
sex

10.00 Beyond only lies
Mu driven familial tribal
(br)Others subjects all
of some (L)awful Other
(br)Other restricting
self constricting
geographical
state of fortified
clanish national
(Br)Otherhood
that leads all too
often whether
overlorded
by some
tyrannical
(M)Other or (F)Other
or some unfreundly
democratic band
of (br)Others
to countless
states of

deathly
silence