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The tendency to occultism is a symptom of the regression in consciousness. This has lost the power to think the unconditional and to endure the conditional. Instead of defining both, in their unity and difference, by conceptual labor, it mixes them indiscriminately. The unconditional becomes fact, the conditional an immediate essence. Monotheism is decomposing into a second mythology. “I believe in astrology, because I do not believe in God [...]
[...] The occultist draws the ultimate conclusion from the fetish-character of commodities: menacingly objectified labor assails him on all sides from demonically grimacing objects. What has been forgotten in a world congealed into products, the fact that it has been produced by men, is split off and misremembered as a being-in-itself added to that of the objects and equivalent to them. Because objects have frozen in the cold light of reason, lost their illusory animation, the social quality that now animates them is given an independent existence both natural and supernatural, a thing among things.
[...] Occultism is a reflex-action to the subjectification of all meaning, the complement of reification. If, to the living, objective reality seems deaf as never before, they try to elicit meaning from it by saying abracadabra [...]
[...] In occultism, the mind groans under its own spell like someone in a nightmare, whose torment grows with the feeling that he is dreaming yet cannot wake up.
[...] consciousness famished for truth imagines it is grasping a dimly present knowledge diligently denied to it by official progress in all its forms. It is the knowledge that society, by virtually excluding the possibility of spon- taneous change, is gravitating towards total catastrophe. The real absurdity is reproduced in the astrological hocus-pocus, which adduces the impenetrable connections of alienated elements – nothing more alien than the stars – as knowledge about the subject. The menace deciphered in the constellations resembles the historical threat that propagates itself precisely through unconsciousness, absence of subjects. That all are prospective victims of a whole made up solely of themselves, they can make bearable only by transferring that whole to something similar but external. In the woeful idiocy they practice, their empty horror, they are able to vent their impracticable woe, their crass fear of death, and yet continue to repress it, as they must if they wish to go on living. [...]
akin to the need for conspiracy theories
[...] Division of labour and reification are taken to the extreme: body and soul severed in a kind of perennial vivisection. The soul is to shake the dust off its feet and in brighter regions forthwith resume its fervent activity at the exact point where it was interrupted. In this declaration of independence, however, the soul becomes a cheap imitation of that from which it had achieved a false emancipation. In place of the interaction that even the most rigid philosophy admitted, the astral body is installed, ignominious concession of hypostasized spirit to its opponent. Only in the metaphor of the body can the concept of pure spirit be grasped at all, and is at the same time cancelled. In their reification the spirits are already negated.
III. By its regression to magic under late capitalism, thought is assimilated to late capitalist forms. The asocial twilight phenomena in the margins of the system, the pathetic attempts to squint through the chinks in its walls, while revealing nothing of what is outside, illuminate all the more clearly the forces of decay within [...]
on the appeal of horoscopes, but also on the totalising power of capitalism?
[...] In the end, glorification of splendid underdogs is nothing other than glorification of the splendid system that makes them so. [...]
the thing about this book is that there are some gems that are incredibly relevant to me, but they're buried in between lots of other statements that just miss the mark (maybe relevant to others, idk)
Technology is making gestures precise and brutal, and with them men [...] which driver is not tempted, merely by the power of his engine, to wipe out the vermin of the street, pedestrians, children and cyclists? The movements machines demand of their users already have the violent, hard-hitting, unresting jerkiness of Fascist maltreatment. [...]
this feels so Adorno
[...] I the end the tough guys are the truly effeminate ones, who need the weaklings as their victims in order not to admit that they are like them. Totalitarianism and homosexuality belong together. I its downfall the subject negates everything which is not of its own kind. [...]
he's like almost onto something here but his decision to sexualise it really does not appeal to me here