societal technology
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Documentation
❶ Collapse
❷ A New Division
❸ Politics of Sacred Order ©
❹ Technology of The Self ©
❹ A Curation Label ©
Abstract
This whitepaper sets forth a vision and blueprint for a new world by a new you. A paradigm shift in politics, culture and technology derived from a new vision of human nature. A return to ourselves, to the genius of essential man.
We present this work as new kind of societal “infrastructure”, or “technology” as core 3 pillars. First is a new definition of the political subject through a new dialectic- a transcendent axis of being & an immanent praxis of becoming. On this we construct a new phenomenology of technology and model for post-industrial cultural production. The aim of this paper is to give expression to a new renaissance mind through new language. This paper aspires to begin the development of a new language to express a new zeitgeist in the collective unconscious. The basis of a new discourse, a new consciousness, and new realities.
The Collapse of Modern Rationality
The industrial age’s foundational myth—that human value derives from economic productivity—has been rendered obsolete by intelligence technologies that outperform humans in specialized tasks. This crisis manifests not just as technological unemployment but as ontological displacement: when machines assume the role of productive agents, humanity confronts the existential imperative to redefine its purpose beyond utilitarian output. The resulting void creates both civilizational risk and unprecedented opportunity—the chance to recenter human development on new dimensions.
-Richard Tarnas
Two singularities now emerge, along with a new great division of the world. The first singularity is a world of neural media, the continuation of the linear zeitgeist of progress by the singularity of humanity with artificial consciousness, the eclipse of human consciousness within machine thought. High Postmodernism & The “Dark Enlightenment” movement is the effective dismemberment and sublimation of human consciousness & subjectivity into purely objective logics.
The second singulartiy is by the light of the eternal in our own soul, an ontological recovery of our divine natures by transcendence, thereby recovering the subjective primacy of human life & the soul. This is an ontological reckoning- a crossroads between a posthuman singularity with Radical Object, and a recovery of the eternal dimension of man, the Radical Subject. This reckoning is the new division of the world.
Sacred Political Philosophy
The Politics of Sacred Order is a new political philosophy founded on the sacred, pre-modern political philosophy found in classical eras. The central view is that man has an eternal destiny, to bring forth sacred order in the temporal realm by becoming it. The essential recognition in man himself of the sacred hierarchy of transcendent order. The political axis is founded on the realization of the [vertical] order of our souls, and the [horizontal] making of order in the world- as above- so below.
This requires a new ontology of being according to eternal reality and order [forms], and a new phenomenology of becoming, expressed in the figure of a new political subject from which a new order may be constructed- The Radical Subject. This represents an ontological upheaval, an awakening and return to the essence of ourselves from the postmodern abyss of false reality and anti-human nihilism.
In the Platonic tradition, essential being is contained in eternal forms- expressed in ideas, or paradigms. But these paradigms are not evident in visible reality. Our visible reality are shadows of these paradigmatic, eternal forms/truths. Plato describes this through the notion of the eternity of the soul (ψυχή). The soul is our “eternal form”. We ourselves are phenomena, so we live in time. In time our form becomes a phenomenon (icon/image), our eternal selves become phenomenal, we are manifested through ourselves. We are a copy of our own eternal essence, which is revealed by transcendence. This introduces the dialectic of the realm of the “Father” and the realm of the “Son”, the world of the original (paradigm) and the world of the copy (icon/symbol).
This dialectic explains Plato’s cave of shadows. Only through anodos ( ἄνοδος, ‘the way up’) & kathodos “(κάθοδος, ‘the way down’) can one turn his gaze upwards, away from the projected shadows (visible reality) of the cave, and percieve the exit towards reality. The ascent transcends the world of shadows, images & opinions, into the eternal realms, where reality is illuminated outside. Exiting the cave, the philosopher contemplates the stars (realm of ideas) and sun (Absolute Good), then descends to open the eyes of the prisoners, which are still fixed on shadows(images/opinions). This is the dialectic of the philosopher king. The philosopher (one who ascends to reality) must return, informed by the form of The Good to open the eyes of others. He becomes the king because establishes the political from the philosophical, recovering the true essence of the political. True politics directs its subjects towards enlightenment, towards fulfilling mans eternal destiny on earth.
Consciousness reveals our own divine nature, which itself exists as sovereign beyond existential brute force. We are not slaves to the nihilism of blind force, but heirs of a sacred order. Not masters of the universe, but sons made as phenomenal symbols (σύμβολον) of the Eternal Father (παράδειγμα). This is Platonic Ontology- a rational apprehension of the impersonal order of life which reveals itself by virtues (Good, True & Beautiful). These virtues are forms of a single Order of Divine Providence. A sacred order which encloses the world into a living network of relations which compose the universe by the resolution of necessity.
From the vertical Platonic axis of being (or belonging), we derive a horizontal praxis of becoming- the immanent realization of our own divinity through elevation of consciousness. Establishing the ontological supremacy of being by the eternal sets the eternal as origin of existence, power & authority- an eternal order by which we may derive a temporal order on earth. As symbols conveying eternal essence, this order is realized in ourselves first, through the form of our soul (’eidos’/’idea’ (εἶδος/ ἰδέα). This is a new phenomenology- the realization of our divinity through consciousness, a radically new trajectory of becoming. The realization of our divinity is the new dialectic of radical subjectivity.
Alexander Dugin describes “The Radical Subject” not “an individual” in the modern sense of an individual self (ego), nor is he individualistic, (operating by material self interest). The Radical Subject is rather an expression of a more primordial subjectivity, the subjectivity of the human soul (“Greek οὐσία, Latin essentia) concealed in his corporeality. This “eternal subjectivity” is expressed in man (The Platonic “Son”) as a phenomenon (φαίνω, “revealing”) of his own eternal “idea” (εἶδος), realized by his higher mind (νοῦς, nous). Thus, the phenomenology of The Radical Subject’s purpose is the realization of his own divinity.
This is a new dialectic of renaissance, a praxis of revealing our true essence, from which we may derive new corresponding objectivism and rebirth our own identities(objective structures). This lays the foundation for new epistemologies in key objective fields (like technology) when things change inside you, they change around you. Consciousness is physics from the inside, from the inside it's experience. Seen from the outside, it's what we know as physics, chemistry, and biology. The linear postmodern zeitgeist towards space & interplanetary life pales in comparison to those in dimensional consciousness.
This dialectic is not materialistic. It is an upward spiral of consciousness, of the soul/mind towards eternal light. Because thinking & self creating are inseparable, this dialectic is also a praxis of rebirth. Thus, a politics of renaissance emerges- a new unity between Political power with the eternal destiny of human life through consciousness. This defines Dugin’s “Radical Subject”, an emerging rennaissance figure in opposition to the transcendental nihilism of the “Dark Enlightenment” . This figure stands for the sacred subjectivity of human consciousness , contrary to the nihilistic (nothingness) consciousness of postmodern ontology driving techological totalitarianism.
In political terms, The Politics of Sacred Order opposes transhumanism- the dissolution of the human subject prevalent in today’s postmodernity, symbolized by Deleuze’s rootless rhizome. This rhizome is a rootless network with beginning nor end, with neither memory or vertical being, only a horizontal movement along an eternal present; an endless ephemerality/virtuality of being. The rhizome is the splitting of human subjectivity (roots). A schizophrenization of human consciousness into a meaningless network of sub-subjective sets of desires. The human is no longer one, nor sacred, but an aggolomeration of ephemeral desires, which -according to postmodernists- must be liberated from the dictatorship of reason. This is the basis for transhumanism.
Down to Earth: Politics as Growing of Roots
Beyond the abstraction of “human rights” lie the obligations to human life via human need- body and soul. The fact that humans possess an eternal destiny imposes one obligation : respect for the human as sacred. The obligation is only performed if the respect is expressed in a real way; and this can only be done by the medium of Man's earthly needs. This is another a platonic paradigm shift in the structure of politics, for to the Greek mind, necessity itself was obedience to God. Necessity is the inverse mirror image of The Sacred Order of Divine Providence (Wisdom), a sacred order which limits and balances innumerable blind forces with each other- composing them form a united whole that resolves necessity and whose wisdom is percieved as beauty. Greek mathematics expressed this reality through the geometry of the circle & mean proportional.
Ordering politics by necessity reveals a new axis for action. The development of spaces, relations, conditions & infrastructure necessary to meet the needs of body & soul. Politics becomes the growing of vital roots. These “roots” are the conditions, relations & contexts necessary for eternal light to reach the soul. Reorienting political action by necessity broadens the scope for political action along a Jungian spectrum of individuation- a spectrum ranging from health to holiness. It is the light which alone gives a tree the energy to send roots deep into the earth, the tree is really rooted in the sky. In the same way, a politics of light creates the material conditions and relations in order that the radiant energy of eternal light can lead to new living traditions, lasting cultural roots that nourish and support human life- body and soul.
Epistemological Renaissance
The Political Ideal of Sacred Order brings new light and relevance to all fields of knowledge. For example, the study of symbolism in fields such as mathematics (geometry, etc.) unveils a double language that reveals the unity of elemental order with metaphysical virtue. The whole of the humanities and sciences can be understood as symbolic mirrors of eternal truths, a new basis for Scientific production. Setting the stage for the reconciliation between science and the Sacred, between our ways of knowing (epistemologies) and universal laws. Illuminating fields of knowledge by the light of the sacred grants us a new integrated genius. An epistemic unity where the genius creating beauty, the genius revealing truth, heroism & holiness are indistinguishable.
“The privilege of a lifetime is to become who you truly are.” - CG Jung
The Transcendent Thesis
In a post-truth era of agentic intelligence and neural media, the truth-making agency of transcendence will be essential. Human agency will be proportional to the degree we’re able to realize the sovereignty of our souls. Transcendence enables us to move beyond neural embedding, limiting beliefs, & judgements that constrain our true and higher natures. Transcendence is freedom from the narrative machine. We believe this context will see the transformation of technology into transcendent infrastructure. Transcendent technologies of authentic self realization- yielding new meaning, healing, purpose and creativity. These will become the new forms of luxury: a realization of one’s authentic self.
Reality Engineering: Ontology as Cognitive Environment™
To exit from a state of formless chaos, a world of meaning must be systematically reconstituted. Global Liberalism’s commitment to capitalism and individual rights, will never be sufficient; it is too thin and meager, too narrow, to sustain the human soul and psyche. The human soul needs immanence and transcendence to stabilize the relationship between objects in the world and new anchors as the objects in the world change. New first principles maps are required for our minds, objective meaning systems designed to stabilize relations under the anxiety that comes with new technological upheavals.
Our first technological design is Ontology, a first principles meaning system rooted in sacred philosophy, cultural praxis and a new value system. Ontology is the matrix (womb) designed to birth of the mind of the new zeitgeist. From this single “mind map”, economies, environments and worlds are fractally derived.
The ontological matrix sets forth a first principles model of meaning built on sacred philosophy (L1) , a cultural template (L2), a new development model (L3), and finally a framework for new proto-cities (L4). The ontology is semiotically cohesive, as a symbolic representation of a new Radical Subject, and axis mundi of the self.
Technology of the Self™
Derived from our Ontological matrix and founded on The Radical Subject dialectic, we conceptualize a new generation of transcendent technology- semiotic technology- a technology of the soul.
In Heidegger, the essence of technology is not the same as technology itself. Working with the essence of technology unveils it’s semiotic origins. He states: “The essence of Technology is as a “mode of revealing... a way of revelaing of truth [ἀλήθεια]”. Understanding the semiotic origins of tékhnē (art)/ logos (word), we reconcile technology to human life through symbolism(symbols reveal meaning). Thus semiotic technology is a symbolic modality of rebirth (and renaissance) by revealing the truth of our own souls. It operationalizes Jung’s transcendent function, the renewal of identity by the light of their own soul.
“The frenziedness of technology may entrench itself everywhere to such an extent that someday, throughout everything technological, the essence of technology may unfold essentially in the coming-to-pass of truth.” -Heidegger
This is the recovery of meaning & purpose in technology. Symbols are humanity’s foundational infrastructure; they shape perception and reality itself. Semiotic Technology empowers users to operationalize the transcendent function by recovering subconscious archetypes and integrating them into conscious life. Technology is then reborn by a new Dasein, setting the individual (subjective) in an operative phenomenological position towards the (objective) technological architecture.
This “technology of the self” becomes a phenomenal modality, a prismic technology by which we assertively refract the dimensional colors of the light of the soul into new objective structures (systems) reflexively attuned to the Radical Subject (people). By it, we realize a new self (subject), and a new world (object).
Just as the ontology is designed to operate as a system of meaning by which individuals can realize their divine nature, dialectical praxis is self similar, fractally operating at the 1 to 1 level, a bottom up expression of the same semiotics. The operative Platonic principle is that coming from one, things correspond. There is a scale: and the correspondence of heaven to earth, of matter to psyche, of our self to our soul, is our guide. The dialectic rests on the observation of identity and diversity; unifying to an object the essence which belongs to it. While modern instrumental technology seeks to capture attention at scale, dialectical praxis is designed to reveal essence, and by that revealing, make living things more themselves; more into what they already are. The dialectic is a prism , infrastructure designed to recover in us the transcendent function- enabling a new singularity by the light of our souls and the spectrum of colors encoded in it.
By revealing a higher dimensional reality- the praxis becomes the foundational vector of creative emergence, yielding byproducts of meaning, healing, and luxury. Each a vector of new possibility. The praxis can be understood as infrastructure of becoming, operating on the axis of thinking & self-creating. This is technology of intention, designed to foster the agency of intention- the capacity of a free human to pause between stimulus and response and, in that pause, to choose the one response toward which we wish to throw our weight. The capacity to create ourselves, based upon this freedom, is inseparable from consciousness or self-awareness.
In realizing our higher nature, we gain agency to bring forth new worlds culturally, politically, economically, and societally. We bring forth higher order in the world by first realizing it in ourselves. The praxis is the first circle where the most resonant memes of the future can begin to link themselves into higher organisms by an intentionally structured culturing process- this is world building.
“The privilege of a lifetime is to become who you truly are.” - CG Jung
A Curation Label ©
Societal Technology’s infrastructure meets the world through a curation label (Ontology Level 3). A world building entity capable of metabolizing new cultures and building new worlds through seasons of curation & syndication, a . A “cultures house” leveraging societal technologies towards new cultures & worlds.
This civilizational infrastructure will enable new self-organizing cultures by the creative rebirth of individuals. The label will operate as a cultural house , a multipolar spheres of influence, and network of belonging and becoming. The label is part studios, venture capital fund, & cultural phenomenon. A patronage house of the new renaissance, equipped with its own cultural, praxis and syndication arms.
“seasons”
Like a fashion house, each season is led by commissioned curators and corresponds to the particular geography & cultural context. During the season, the curators engage the network in three vectors of curation - artisanal, paradigm, and praxis. At the end of each season, the house produces a “lookbook” presenting the top projects for syndication.
Syndication (world building) structures the top prototypes of the season for deal-making, proof of concept funding, and further development across the 3 curation vectors. Each season is presented in a Dossier to network patrons.
A Network Society ™
Our ontological system & semiotic technologies are the infrastructure for a new self, and a new age. Through the curation label, a new kind of network society emerges, those called to the singularity of their own souls. This label expresses and catalyzes an already emerging cultural zeitgeist, setting the values and agenda of the future. This network society is the essential context/soil in which our systemic paradigms, praxis, and world building models can be realized in the real world through the label.
Our ontology, technology, and value systems are desgned to express, invent and catalyze a newly emerging mind and movement, one already thrusting towards a post-industrial world. As Wittgenstein says “the limits of my language are the limits of my world”.
There is no forecasting the groundbreaking ventures, economies and environments to come as our ontological & value systems are expressed as a new kind of cultural society designed to catalyze individuals emerging to birth new languages & worlds from within themselves. We expect to be the #1 entity for post-industrial capital placement, our language is renaissance.
To learn more about our roadmap or for more information, please contact us.
- ❸ This is a confiential memorandum prepared for prospective patrons and/or investors of societal technology. The enclosed designs, ideas & arrangements are and shall remain the property of societal technology, No part thereof shall be copied disclosed to others or used in connection with any other work or project without the written consent of the above.