Thursday, February 29, 2024



[1] There is a certain sense in which theology is a master form. How could one possibly claim this? Because it's a form that presupposes itself to be higher than every other form; a form that pretends to deal with the highest conceivable form, and what gives it this power is the fact that many humans (subconsciously) validate its presuppositions of itself. (The linguistic and conceptual function of the term God is that it assumes a hierarchical status).   

[2] There is a way to make use of theology that is unconscious to theology itself, which is to say, as a kind of thought experiment that seeks to contrast hierarchical value, even though the ideal of theology is not a real value but a mere abstraction. One can make use of theology, not in the sense that it's real, but in the sense of searching for higher concepts and their functions.

[3] To assign a construct, such as theology, to a place of epistemological supremacy, is detrimental to the species, precisely because it seeks to dissolve [condemn] life into idealism, because it renders consciousness defenseless against idealism. The ramifications of this are bondage and tyranny through the demarcation of false value. In theology, mankind subjects itself, and is fooled by, its own imagination; ultimately theology is a form of being dominated by the subconscious.      

[4] Theology is a pretend discourse about the highest form; in it, and through it, the theologian is seeking several psychological ends: comfort, power, amusement, relief. 

[5] Above all, theology is the lie of the highest form; the supremacy it presupposes for itself is a supremacy of imagination. (However, this doesn't mean that the idealism of theology can't materialize itself within a body of believers, who then strike out for real supremacy though violence, or even legislation). It is in this way that ideas have power, they do not have power in themselves, they only have power insofar as they are assimilated and enacted by humans, insofar as humans bring them to life with action. 

[6] Theology is also a species of mysticism insofar as it's concerned with "utterances, sayings, oracles, discourse, reasoning," all within the context of an idealized, projected Being or Beings (or Force). The key component is that this being is imaginary. Potentially this means that there is no end to discourse on "God," but that theology, done properly, remains a domain of infinite creativity. This is also one of the reasons why it can provide a continual escape from reality.

[7] Theology is an idealism that man is always trying to impose on reality. This desperation for imposition drives man into the domain of manipulation, and this manipulation is so motivated and energetic... it brings the resources of intelligence to its aid, so much so, that it becomes genius and actually ends up making strange progress through its effort and desperation to convince itself of the truth of its machinations.  

[8] Theology is an endeavor of ignorance that is driven by subconscious desires. The theologian is not actually aware of what he's doing; this unawareness is one of the most crucial, unspoken attributes of theology. It is through this unawareness that the theologian derives his motivation and psychological comfort. What does this mean? It means that theology is really the deployment of imagination as a defense mechanism against existence (theology is, at its root, reactionary).

[9] The worst thing about theology is not that it exists, but the form in which it exists; a form that ends up negating critical consciousness, submerging the subject in pure idealism and then filtering reality through this idealism, which has the effect of sabotaging the social potential of the species. (This is sabotage because it means that man no longer approaches the world as it is, no longer seeks to master nature on nature's terms, to transcend nature, but because of theology, filters the world through idealism, demanding that nature conform to idealism, imposing idealism on everything). Theology is like an a priori disability that gets in the way of man's process with nature (logic can also function this way).   

[10] Value in theology: that theology gives rise to concepts is most interesting, those concepts being derived through assertions and proclamations regarding the supernatural nature of reality, and sometimes these concepts lead to the formation of new concepts, these new concepts then take on new substance or new content, or expand ideas, or possibly even expand consciousness. 

[11] It is important to understand that because theologians are not conscious of their forms, they cannot make the most of them. It's possible for Karl Barth to discourse on the concept of God, but it is not possible for Karl Barth to understand what his discourse means within the broader context of existence (because he does not have a higher philosophical/rational (secular) view to contextualize his own theology). If he was left to the devices of his theology, he would never be able to escape the presuppositions of his theology, and escape he must if he doesn't want to be the irrational victim of his theology. What this really tells us is that theology is a lie in tension with its own non-theological presuppositions; it tries to hide these presuppositions behind the theological premises it deduces from them.  

[12] The admission of theology is a confession that one doesn't have anything else, if one is trying to give theology, or proselytize to theology, or lay down a narrative of theology, it's because one is admitting and confessing that they don't have anything else, their imagination has been exhausted, and so they're trying to offer theology.

[13] If theology is one thing, it is a form of deception, but interestingly enough, theology is not one thing, it is a multitude of things. It is not, just deception, it is also a desire for truth, between this desire and between deception, one finds the essence of theology. 

[14] If theology could say one thing, it would say, "I fool you." This is the ethos of theology; and an important question is, in how many ways does, and has, theology fooled mankind?


It would never occur to a fundamentalist that there is such a thing as theology beyond and outside the insecurity of fundamentalism. But outside of fundamentalism is when theology gets interesting (and relevant) because it has the potential to transform into a unique discourse that goes beyond itself.

What this looks like in practical terms is that someone, like the Apostle Paul, is viewed as just one theologian among many theologians, one creative mind among many creative minds; (very important): one is free to reject and expand his ideas! Only then can the same mechanisms, which were at work in Paul himself, be permitted to continue their development toward higher levels of Humanism. 

Here's an important maxim of theology: one is only dealing with the vital roots of theology when one has unearthed and identified the philosophical (naturalistic) concepts that lie hidden beneath the surface of theology.

If one is truly concerned with truth, then one cannot evade, leave off, or ignore, the hidden and unspoken, foundational (naturalistic) presuppositions on which theology rests. To do such would simply mean that one was deceived by theology!