The Political Underclass of World History: Baseball and the Emergence of Freedom Through the Transcendental Will of Creative Being

00:01

So we’re really going to get into the meat of this work here. We’ve gone very, very, very deep in a philosophical, ontological way in terms of the possibilities of baseball as a cultural mechanism or a cultural artifact, right, which is representational. It shows the body in space and in time, critically performing acts or feats of what we would call existential heroism.

To reveal the fundamental essence of the will in space and in time as in revelation or realization of the powers of being. Beyond this quality, which you might say is salvational at the level of metaphysics of humanity or the essential nature of humanity, we’re dealing with far more practical circumstances as it pertains to meaning and being in time — which is to say political economies and exploitation.

00:59

So this is to me, again… the real history of baseball and where this whole project started — is a labor history, right? A labor history of Cuban native individuals and communities, a labor history of American black individuals and communities, and a labor history of American European immigrants; poor white sharecroppers in the early modern era of American history, which intersects directly with the foundational rise of baseball as America’s primary cultural artifact; pastime.

So we’re looking at a real destitution and in correlation with that. A real destitution in terms of economic impoverishment, political chains… in many cases, total enslavement of the individual, if not profound states of indentured servitude, such as sharecropping in the early American South and mining and industrial factory work in the American North.

We’re looking at, in correlation with that destitution, the absolute essence of a real project of meaning emergent in space and in time through these political underclass groups, which is to say a freedom project, the liberation project in terms of meaning in the everyday — which can necessarily be practically inserted in and interjected into this paradigm of absolute political destitution as in enslavement.

02:56

And this is the historical and political condition of vast groups of people across space and time, which could simply be termed the political underclass of civilizations — those who lay the stones in which the bureaucracies corrode social systems, social networks, social policies from within to make profit, right, or to generate wealth or to generate class distinction as in accumulation and stratification of societies through power construct.

And this has long been a ground for political rebellion and revolution, which is the overturning of civilizations as they inevitably become corrupt from within. Right? This is human history at a basic structural level; in a basic structural dimension. Establishment, corrosion, revolution; reconstruction or abolition… and repetition.

This is again, a human existential condition — which we discussed explicitly in the last essay — as a failure to realize the essential powers of the will and to remain within an aperture of the will which is based upon power, violence, consumption, production and reproduction as the unconscious, somnambulistic will as it is programmed into the genetic organism or the genetic individual as in animal in space and time.

This is a failure of revelation. And in this failure of revelation, a doomed to repetition.

04:24

So baseball must function as a ritual extraction from the destitution of American civilization.

This is a destitution of the everyday, which is explicit: a lived, emergent political reality of the everyday in the American underclass.

And this is something that is so fascinating to me about the story of Dizzy Dean and Satchel Paige in relationship — because these are two men who effectively come from the same place in the same time, as in the absolutely destitute, poor, agrarian American South. And you see some really beautiful pictures of the two of them together across this racial boundary, which has been long established in American civilization; American culture and society, especially in this very, very, very contracted Jim Crow era. Specifically in the American South, where it is at its most violent and most explicit.

Dizzy Dean and Satchel Paige breaking this political and social color barrier, as we discussed with Jackie Robinson in 1947, even 10-15 years prior to that.

05:23

So we have to understand here the revolutionary powers of baseball as living within this civilizational complex, which is America, which is a state of class warfare against the poor white sharecropper or the indentured immigrant miner in the North, as we discussed with Jake Daubert and Stan Coveleski and Lefty Grove. This is a political project of the underground.

Again, we went into this with black baseball as political underground and grassroots organizational movement as well as in Cuba, where baseball was a revolutionary political force for native national identity and self construct as culture out from Spanish colonial identity.

So we’ve laid the framework and the foundation and the grounds of different case studies and examples of this phenomenon. But we have to understand and merge together the existential quality and value of baseball as a metaphysical problem to be solved, which is the power of the will being realized through the individual and the organism… we have to merge that existential metaphysical project with the economic, historical, material, political realities of the everyday from which it emerges — which is to say the meaning making project in space and time, which is essential beneath and under this power mechanism, which is the utter destruction of lives at their root and foundation. This is a historical political reality that actually emerges, by necessity, this revolutionary power of the will as a triumphant force in history — one that is not yet made so conscious yet in reflection by any order of disciplinary thought or inquiry — as to the nature of the depth of the will of this self overcoming as a historical and trans-historical force of the revelation of the powers of the cosmos innately and at large in and through history as a vessel and a sieve for their realization and revelation accordingly.

07:14

If you read any one of Satchel Paige’s biographies, you understand… especially in his familial relationships, right? In his ancestral lineage, as with Dizzy Dean and countless others of these baseball players — it’s very clear, and this has been cataloged in the civilizational and cultural archives of American baseball history, as well as in Cuba, as we discussed with Alejandro Oms.

We’re looking at a destitution, Oms coming from a very, very, very poor sugar mill town in Cuba. These players themselves. A lived and living destitution. A historical and time bound phenomena. A gravity of these lives caught up in the churn of power, control, manipulation, bureaucracy, colony; the sheer oppressive force generated within these empty civilizational tithes.

It’s so easy to get caught up in the milieu and the distraction of what is considered to be the surface of baseball history, which is the statistics, the events that occur within the cultural context of baseball… as a microcosm within these civilizational archetypes and architectural models in which the human is conceptualized and implemented. It is ultimately a distraction from the total ontological detail and revelation which is most essential, important, and characteristic of the cultural project of baseball proper as an underclass phenomenon.

08:12

We’re looking at the same ritualized power dynamics of the creation of the class of the destitute… which, there’s something deeply within the story and the narrative of Christ and the teachings of Christ that is within a real understanding of baseball history in Western civilization and the Western hemisphere proper — in relation to, again, this meaning making project as existential and of the human condition in history, space, and time — and the necessity of it to emerge from these absolutely impossible situations of political, economic, and social destitution in which the human is actively erased. The human is impossible or the human is made into a labor, laboring mechanism or labor machine.

08:43

And so, so much of what I find so beneficial and important and powerful about the writings of Karl Marx is not actually in within any of his specifically manifesto style work, but it is rather in his analysis of alienation and the labor machine in which slavery and the labor of a servant or in servitude becomes so fundamental — that the laborer becomes so thoroughly identified in and with labor as in the machine of the body that this is perceived of as in love. As in humanism or humanity or life itself.

So this is a relational context or relational status as well — as it is a way of seeing and way of being within the apparatus life as in embodied relation of and to self in space time proper, which is replicated across capitalist civilization and society, including in romantic relationships, social relationships; the entirety of the terrain of the real in capitalist society, especially in modern hyper accelerated industrial capitalist society — which we experience in America and from which baseball emerges and becomes a powerful meaning making system — is entirely submerged within and into and unto this construction, which is to say, a laboring body for a profit outcome or material outcome or productive outcome, which is to say all possibility of and for relationship or humanity is submerged within this construct of power relations through, you could say the American dollar or through the concept of resource and the accumulation of resources, wealth building, right?

This is perhaps most potently realized in the ontological orientation of relationship to the production of a baby, or sexual relations, or a class status outcome. It is a deterministic framework imposed onto and into the possibilities and potentialities of human life as in a ceiling for revelation through this framework of perception as in the image of production; the production of images of outcomes. This is a profound state of perceptual hypnosis; a series of chains in and upon the way of thinking and being as in the psyche or the mind — which Blake so clearly articulates at the early onset of industrialization and industrial empire in England.

10:38

So you actually have a — profoundly, at the level of the social construct, at the level of the civilizational construct… profoundly empty, destitute, and broken meaning making system. A system in chains of the utterly inhuman variety masquerading as the human or as human as in a possibility or potentiality for the revelation of the powers — in which this is the political reality. This is a whole sphere of psychological slavery which is the attempted articulation of Marx’s era… the true and total understanding of a capitalistic, profiteering ethos as it pertains to a sphere of culture and ideology and iconography which is, traditionally, the construct of empire and modern civilization as formal construct. Here, culture being as in the dominant language of being which is inoculated into form as in incarnation within this construct, as in the civilizational model.

This is the everyday reality of the human being living within this macrocosmic system — which is ultimately a system of perspective and perspectival relationship to reality most native to the most base survival instincts of the organism and redoubled by the de-evolutionary and constricted terrain of civilization and culture in regards to the being in time wherein; in which it incarnates and as such is turned back within this sphere of lowest revelatory and conscious powers as truth, meaning, and being itself — away from and beside higher ontological revelation of the phenomenological appearance of the cosmological will in and as space, time, being, and form… which is and would be a spiritual enlightenment at the level of the organism and the species proper…

Which itself is doomed to either repetition or deathor a combination of the two, in which — without a real kind of spiritual evolution or revolution of consciousness, as in a transformation of the way of seeing or the paradigm of seeing and perception — this will continue on forever.

A new civilization will spring up from the death of the old, like the head of a hydra.

11:04

So what baseball does and is doing — and again, to connect this explicitly with the historical material conditions of the destitute class or the underclass, the political underclass — with the metaphysical power of baseball as a revelation of being, as described in the Hack Wilson oration… is that we’re looking at baseball as a cultural artifact as in the means to perceive or the means to see and to revelate this deeper essential underpinning of the will as is elucidated in the metaphysical stories and Gospels of Jesus Christ — as in the incarnation of the Godhead upon earth and thus a ontological revelation of the grounds of being within a phenomenological reality, right?

This is bringing — into incarnation, into flesh, into form — the essential formlessness or the utter formlessness which informs all of reality and informs the totality and is the totality of being, but is not necessarily explicitly visible or made visible within the network of energetic movement, which is the greater currency of the universal exchange rate, so to speak, of all systems, the metabolic energy that courses through them, the thermonuclear energy that courses through them. This is not immediately visible to the sensate powers of man; the vast majority of man, in this current iteration and status of evolution and incarnation of the species powers in and at and as a whole at this moment of time in larger evolutionary history.

12:52

So with the revelation of Hack Wilson, again, we’re witnessing this power emerge through political underclass individuals. This is a way of bringing into reality this revelation, not only as a narrativization… as in, let’s say, a Bible story or any other religious story which is communicated as allegory or communicated as an abstract sort of mythology. This is a revelation of those powers directly through the political underclass, which is to say a secular democratic form of the spiritual revelation of being in real time, being that it is entirely pre-linguistic and pre-symbolic, a revelation through the body beyond symbolization of the body as a labor object or a desire object — directly into a revelation of the cosmological essential will revelating or appearing or being or becoming through it imminently.

13:20

To have this as a meaning-making system is profound — I’ll say leagues or aeons beyond the function, especially in terms of American history, of the church — which is to say the coming promise of revelation. Let’s say… as in the second coming or the penance of life, which is repaid in death as in heaven, right?

These are all ways of saying… it’s a movement out of the present possibility for revelation and thus self-realization and self-actualization — and a projection of that possibility into an unknown futurity, whether that again be death or the second coming of Christ.

We have to understand this as a greater political mechanism — as a functionary of the industrial capitalist system; futhermore, a functionary of the feudalistic capitalist system; the larger mechanism of political control as in organization of societies as systems of power relations proper. It’s a functionary of the political power mechanisms and systems which have transformed over time… again, starting with early feudalism and perhaps even earlier on, if we were going to get more into the semantics and timelines and frameworks of how civilization itself as a construct emerges in terms of organizing and ordering… and thus attempting to control how resources form and are aggregated in semi-stable and local societies; in early agrarian social and communal environments. How that begins and has evolved over time.

We’re looking at these very practical resourced power dynamics — which then themselves are scaled into empires of control and power and resource accumulation and thus the projection of cultural systems, cultural images, cultural ideologies and iconographies which communicate (implicitly and explicitly, depending on how closely one reads them) the impossibility of freedom or liberation for this political underclass — which must labor for the perennial glory, which is really nothing more than an economic and political position of power of this political overclass. Which you could just call the elites of any civilization or the organizing totalitarian forces of any civilization, which are to say they are in control of the means of the everyday. This is the civilizational language; all of its cultures and products are of and from that essential linguistic. Everything it says and does is a byproduct of this primary drive and perceptual culture; as such this is what we call — most pertinently speaking — the culture of civilization and civilizations. It is entirely empty and organized around maintenance and perpetuation of these basic material dynamics as in power relations and utilization and mechanization of life toward the ends of power and power as in ends.

15:59

So this itself, again, is a war over the everyday — wherein the exploited class is crushed by the force of labor and labor extraction — which is necessarily the pending and ongoing state of any given civilization… particularly in a modern sense, American civilization as a representative kind of symbolic realization of the most extreme possible measures… of whether to call it a culture of labor or a culture of slavery or a culture of exploitation — as in a society or community or a nation or a civilizational construct — functioning as a technological labor producing and labor reproducing machine. Wherein all forces, all cultural artifacts, all cultural images, all language — are dedicated toward labor production, which is meant to generate outcomes of consolidation of political power.

Again, we discussed this in relation to relationship itself, the possibility of humanity within these constructs and thus the necessity of the political underclass essentially creating a grassroots method and mechanism through which to organize, to create relationship, to exist in relationship, and thus to actually have human experience.

And this is something that is not native to civilization and is not native to the production of a elite generated reality construct or cultural construct. It is the opposite of culture — in terms of a mutual or communal meaning-making mechanism through which to emerge the total powers of existence and realize the human being. It’s rather a practical oppressive force, which is the culture of the elite system in a civilizational model, which is to say the elite culture itself is the creation of oppressive mechanisms to control the... the resource means in any given civilizational model.

So this is actually what elite culture is at root and foundation. It is fundamentally anti-culture and anti-life — as in the creation of flows of energy and information toward dehumanization as a political reality and construct of the everyday. It’s nothing more than the creation of control mechanisms, the creation of mechanisms through which to make more efficient and to more totally realize the productive force of labor, whether that’s technological labor, whether that’s physical labor, to produce material outcomes which can be absorbed and resorbed into the circulation of elite goods and currencies. This is the harnessing of the impulse of and toward life to and through the biological drives of sex, reproduction, hunger, shelter, safety, survival, et cetera. And this itself is the culture therein of the elite class. Control through manipulation of these drives and impulses foundational to the survival of the organism to perpetuate political power.

18:47

So then we’re looking at baseball foundationally. Let’s see if I can pull this together here.

18:51

Some of the things that Albert Camus discusses in his relationship to, as they would call it in Europe, football… he calls his most important teaching, his true university — along with theater, which you could effectively say are the same thing — except sport requires more immediate concentrated action to achieve a communal goal that has real... imminent strategic relationship in it, right? Wherein theater tends to be scripted. It’s the scripted retelling or reproduction of a script. The flexibility required in sport is ontological. It is toward being in time as an imminent problem resolved in strategic response to reality — to space and time as a continually unfolding dilemma, predicament, movement.

Camus said the football fields of his youth were his... the ground on which he learned and he felt the possibility of something true and courageous and honorable and meaningful in humanity and in existence. And this is to speak a lot to specifically Camus’ background as a deeply impoverished child. The football field became a terrain of profound political possibility amidst profound political contraction.

And the importance of the revelations that Camus states throughout his life — specifically in terms of his philosophy of the absurd and the question of suicide in life… to see that Camus’ philosophical inquiry emerges directly from his political, social, and economic conditions as a member of the underclass who in one way or another is both gifted and pursues the philosophical tradition of humanity and thus achieves a level of recognition in his life for his works, even as they are radically outside of the traditional historical milieu of philosophy proper. This is directly in relation to the radical means by which he approaches the problem of being human and the human condition. He is already outside the conditions traditionally made domain of the philosopher — an academy of high birth. He is closer to the shoemaker Böhme or the carpenter Christ than he is a historical Western philosopher of the academic canon.

And this is essential.

21:03

This is not a discourse on Camus by any means, but it’s to introduce him as a figure who understands; to understand the importance of his philosophical inquiry — as it is derived directly from his political experience as an individual. Particularly in relationship with Algeria and France as colonial subject. Algeria where he’s born to European parents.

So what we have to look at more closely here is that relationship that Camus so clearly identifies… as and with sport as a realm of possibility, which he observes is something that’s… it’s almost extraterrestrial or beyond the political real which avails him of a real possibility of human self realization. A transcendent possibility on the field of being.

And to to have the cultural construct of, let’s… we can say sport in general — but again to more specifically located in American early modern industrial history with baseball and the rise of importance of baseball, and to see — these political subjects who themselves are not even subjects. They’re more like political disjects in the sense that they they do not exist… they are unnamed and unnumbered. And they’re… essentially when they’re born, they’re already among the dead.

They have no political stage, right? They are meant to labor as stone builders unto this temple of excess and political supremacy in this dirge of the unfolding and rolling out of endless epochs of civilizational control and power struggle over meaningless terms. To perish in the empty war of history.

They have no… they have no stake, they have no wealth, they have no power in this, this dirge of American civilization, which necessarily will rise and fall and consume itself with its own unacknowledged and unrecognized struggles with the essence and nature of the will. To wrestle with it unconsciously unto death and extinguishment of the powers that flow through it incarnate in its mass civilizational body; the blood.

23:00

And again, the political struggle of civilization is the animal will coordinating itself through political power mechanisms and constructs — and all the while convincing itself that this is civilization or this is culture, wherein in reality the civilization and culture that emerges from these civilizations is actually from the political underclass… which retains and remains human — and seeks meaning foundationally as in incarnate embodied real life in the midst of this civilizational cultural mechanism which has convinced itself that meaning and meaning making resides totally within power construct. And thus perpetuates ideological objects to continually attempt to affirm this real political vacuum of meaning as in power…

Power control, power regulation, power manipulation — as in the manipulation of the surface level conditions and circumstances as in a primal accumulation of resources and control of those resources.

24:00

So this is the great conflict of history and time in which the American political underclass rises as an underclass among historical underclasses — and itself creates this revolutionary phenomenology of baseball as democratic participation, and incorporates these essential philosophical characteristics — such as self-overcoming and the integral function of the will and space and time — to make manifest the capital W will as in the essential will, the essence of the will in a cosmological sense through these political disjects… which is to say those who have committed themselves devotionally to the act of baseball amidst immense poverty, dislocation, and abjection…

And have achieved through baseball a measure of economic security, however small and uncertain, again, very much so like Camus with his pursuit of philosophy. He carves out a life amidst no life with his reflection upon the greater existential current flowing in and through the most advanced, obscurational civilizational philosophy through the power of harnessing biological organismic drives unto the accumulation of resources and political control.

And in doing so, they achieve that measure… and alongside with and beside that measure achieved, realize this massive, massive, massive, massive disclosure on the field of the everyday — wherein baseball is a church or a temple or a ritual or a rite that makes possible through the physical body the emergence and embodiment of these cosmological powers… and thus is the realm, so to speak, wherein the second coming is perennially here.

25:25

This is the making present, the futurity of that which is promised to the working class, which is salvific. It’s the salve of... heaven or the salve of the second coming of Christ — and what the second coming of Christ means in the most real political sense is that which or the one who fights for the humanity of the most disjected or the repressed, the political underclass themselves. The revelation of the profound humanity within the most disjected or repressed or forgotten or abjected. The wholeness of the powers of existence realized through and throughout and within the most mote. This is very clearly the historical allegory of Christ and what Christ represents in the political future of today.

So when we look at this very directly, this is so important — to see baseball as this cultural artifact created from below — which is then obviously attempted to be monopolized or industrialized or economized by the industrial titans of that day, such as people like Charles Ebbets, for instance, with the Brooklyn Dodgers.

We’re looking at this culture that is created and cultivated in a supra-agrarian sense — in the same way that you would have someone like Dizzy Dean as a sharecropper working the fields or the the history of the black American slave… these people would be working the fields in a direct natural consequence which is the consolidation of powers on a plantation or on a farm or in a factory or in the mines — which would then be siphoned upward to this industrial titan or the plantation owner or the slave owner or the farm owner.

And therein, those labor powers would be resolved by this cultural construct and force, which is quote unquote civilization — which is not civilized at all whatsoever, unless the term civilized does not bely cultural or human sophistication, but sophistication of control over natural circumstances; dominion over the human will. It’s a power mechanism, a power construct.

27:15

But to raise this native power of baseball through the political underclass, again, across racial lines, however fraught; the necessity of the racial power construct in American history and civilization to maintain control over laboring bodies in space and time and use them to produce wealth for these elite individuals, so to speak — who are the civilizational lever-pullers in the political construct of the everyday — in terms of how certain boundaries are juried and jurisdicted to retain and create control over that labor force, which again is the thermodynamic, thermonuclear, entropic metabolic power of the body — and to rededicate that entire deep historical paradigm; to reclaim that ontological force of the body and the incarnate will and powers of that will proper toward the resolution and absolution of the human crisis and the human predicament in the act of baseball through embodiment in the realization of the powers of the will upon this political, social, and cultural stage…

Which is the political culture of the underclass, baseball itself, again, the importance of baseball to these larger communities, right? This goes beyond even the history of oppression or the surface tension of humanity as a series of biological drives sublimated in and towards empire and civilization — but even deeper, as we discussed — into the biological drives themselves as a transmutation, transformation; deeper reincorporation of the latent organismic energy which itself powers these essential survival, productive, and reproductive drives of the human being and human body in space and time itself.

28:43

It’s not just that Lefty Grove emerges from this community of miners in Maryland, or that Dizzy Dean emerges from this community of sharecroppers in the American South, or that Satchel Paige emerges from this community of uh ancestral slavery in the South.

This is what’s critical, right? Because these are not individual occurrences. The importance of baseball in these communal settings… particularly as it’s well described in American history with the early immigrant mining communities, many of which observed different denominations of Christianity — baseball itself would be the communal factor which would bring together and bind these communities across their denominational lines in a religious sense as a profound, higher organizing phenomenological reality of the spiritual constructs and concepts which would be articulated, in a however democratic sense in these churches themselves — through the various different ethnic turns or discriminations that would occur therein. This, baseball, would be a literalization and realization of these powers secularly as in communally. Immediately, imminently; at the site of Christ as in the incarnate body itself. The literalization and realization of the powers and the Godhead through the individual, through the being; thus a unitary, transcendental wholeness beyond image and representation.

This again is the larger organizing force of the humanistic and human question; the human condition — which is so clearly articulated through the process and ritual of baseball as a series of repetitive motions and gestures which are the articulation of the possibility of the emergence of the cosmological will. That this… this itself is the greater spiritual existential force of the American proletariat, the American laboring political underclass out from beneath and under this consolidated Rome of modern American civilization, which is to say the increasing constriction and totalization of political powers as in labor and resource manipulation control, which is the practical political realm of the everyday, which is the culture of American civilization and American history at large and the history of civilization at large.

30:36

To see the true importance of the total totalizing force and power of what is going on here — the necessity of baseball as an emergence and an increasing aesthetic sophistication of the powers of the will, which are then reclaimed by the political underclass and expressed in their fullest powers and their fullest nature to reveal this Christ quality, right? This Christ essence and Christ quality as the phenomenal, phenomenological revelation of the true and total essential powers of the will in a cosmological sense, out from under the human being.

This form of revelation itself being a profoundly liberatory and revolutionary culture at the level of human existence and human being… and the question of human being… the question — the existential question, the incarnational question — which is so clearly, again, in the sense of Christ, present and represented as the question of the past several thousands of years. This is the realization as in the becoming conscious of the deeper ontos of humanity proper, beyond its perennial reproduction of the glacial drives which evolve its form in space and time. The ontos of existence itself becoming manifest, conscious, apparent on the stage of history, time, and human being.

31:40

To make that a phenomenological, practical, political, social, communal reality as a cultural construct… which is these different networks and enclaves of participation, all of which who are realizing and reproducing this sacred, sacral act of the ritual theater of baseball in Cuba, in the American South, in these small mining towns.

And this is being aggregated into a professional league where these powers are massively, totally realized, right — and share it upon this stage, this ritual communal stage. And this stage being progressively integrated… again, with Jackie Robinson and Satchel Paige and Dizzy Dean, this stage being progressively integrated over time to become more and more and more possible in a deeper human sense out from under and beneath these denominational lines, which are really control mechanisms to siphon and control inflows and outflows of power as in labor, as in resource, as in political control at the level of civilization proper.

This is a revelation of the deeper ontology of human being as in the cosmological essential powers of the will rising up from beneath, in a proletarian sense, in a communal sense, in a true native grassroots cultural sense… which is itself the revolutionary political mechanism out from under the entire apparatus and construct of power relation, which is American civilization and the history of civilization itself — which is revolutionizing… in terms of phenomenological awareness and realization of consciousness, the possibilities and powers of the human being, which are then themselves that very revolutionary force which is irrevocably altering, changing, shifting, breaking this civilizational mechanism through consciousness, through mass communal awareness of what is possible and what is true out from beneath and under the institutionalized ideological concepts and constructs… including, quite clearly, the religious ones, which are doctrinal and indoctrinal forces which are removing and attempting to dislocate and discommunicate the possible evolutionary and revolutionary powers of the present — and to dislocate them and throw them into the future, again, in terms of heaven or the second coming.

A movement away from the freedom and possibility, the evolutionary existential possibility of the individual, particularly the proletarian individual — in the present moment… and to throw that possibility into a pending future… predicated upon obedience to these constructs.

34:29

So again, you can see the profound spiritual and psychic power of baseball as a force of emerging political consciousness, revolutionary consciousness, and deeply spiritual consciousness in the realm of the secular — wherein the baseball field appears to be a theater; where, in actuality, it’s a church of the realization of the powers of the Godhead.

And to return this, so fully and thoroughly and natively to the political underclass and to have that political underclass be participating and in participation together across perceived boundaries, especially racial boundaries, again, right, which are the hallmark, the institutionalized hallmark of political power and civilizations… which is to say this group of people is inhuman because they appear to be XYZ or they have this XYZ characteristic.

This is a primordial force of unification out from under-civilization, which breaks this historical, somnambulistic overturning in the cyclical nature of empires and the forces of power constructs and civilizations — because it is a native culture to the underclass.

And in this nativity, it is in a profoundly unconscious and intuitive way… bringing about the wholeness and fullness of the powers of the human being — precisely because it is dedicated existentially toward the human being.

It’s not dedicated toward the control of external circumstances as in power relations, as in resource accumulation and manipulation of laboring bodies — which again is an abstraction and a dissociation from the real terms and the real human questions articulated so clearly in the historical works of Camus.

But in doing so, in performing this movement of ontological dissociation through cultural symbolism — the elite class and the culture of the elite class is profoundly inhuman — and never actually confronts the real existential questions that constitute human being and being human. It remains outside of the lived life of the embodied organism realizing the totality of the powers through itself — a native political reality to the underclass. This is something profoundly implicit in class relations.

Wherein, this is to say… where Camus and Diogenes have such a profound relationship in the understanding… Camus more-so in terms of the total circumstances and arc of his biography… that there —

36:51

The existential human question emerges from a profound nakedness and a facing of the truth of being, the profound sensate incarnate body and the latent powers within and beneath it and even now surging through it as in life itself as a profound, transcendental unity at and across all scales as an imminent reality, a present force, a nowness of being, a total ontos… which is nowhere present in the elite systems, in the elite systems of control and production and reproduction as a political power movement, which is the maintenance of the order of civilization. A total symbolization as in an order and an ordering. It’s not meant to be. Elite culture remains entirely outside the real concerns and conditions of life in the attempt to control and manipulate them to, paradoxically, attain them.

And this is the real crux of a native culture of the political underclass. Because the question of humanity is so pressing, it’s so existentially pressing because the political every day in one way or another is entirely pushed out… the possibility of being human or even the possibility of comfort. So this is a real existential force whose question is so incredibly strong — and again is so realized in the 20th century, mid-century circumstance of Camus himself as a figure and a figurehead for this revelation in a modern industrial world.

This question is so strong and so pressing. It is the question of the everyday. It’s the question that’s being asked in ever laboring moment and every cyclical constriction of the humanity of the political subject of the underclass itself which is being made into laboring body, as is so clearly theorized in Marx’s most immersive works.

He’s understanding that the humanity is actively being removed from the political situation and the powers of the human being are being siphoned entirely into production of ordered labor force as in oppression, suppression, manipulation, control and harnessing of the life force or the ontos of the cosmos, right?

And so to redirect that historical organizational power, which is the civilizational power of history itself… to redirect it and reallocate it toward a cultural artifact which is profoundly away from this jurisdiction of the everyday as a practical control mechanism for labor and resources… to redirect it towards a celebratory revelation of the emergence of the cosmological will; even a total presencing of the latent powers present within the human drives and instincts, urges, and desires of the bios — is itself a profoundly liberating, revolutionizing, revolutionary force in history, which is a reclaiming fundamentally of the human being toward itself, and thus the realization of the powers of humanity towards humanity itself. The transcendental within the practical, incarnate, material, present. The imminent conditions of being as in human incarnation in this iterative circumstance or nature of being in time.

39:47

So this cannot be understated. This is more than a cultural artifact. It’s the possibility of existential revelation in real time, in history, in space, and in time — out from under these profoundly oppressive historical forces of civilizational history, which seek to oppress and subjugate and institute divisional ideological lines within this larger milieu of the political underclass — including religious lines… to subvert and control and essentially remove the human question, because the human question is not being confronted anywhere within elite culture.

Because elite culture has removed itself from the human question. Elite culture has never attempted the human question. It does not attempt with integrity or self honesty the human question. Elite culture is so predicated in and preoccupied with control and power as a solution to the existential crisis of being human that — when we observe the larger churn of a democratic history of philosophy, which is to say, again — with Camus, is very profoundly unacademic.

It’s more literary or a speech… wherein Camus says several times, I’m not here to give a lecture. I’m not here to give anything. I’m here to communicate this essential question and to ask this question and to ask it with you. To reveal it or bring it into communication among us. He’s asking the human question. Not an abstraction or a dislocation or obfuscation of it. Not a symbolic cosmos of it. It is grounded and embodied in the here and now, as the here and now. A very real question of how to move, how to be. This is also, if you understand, an athletic question of the movement of being. His very style is the same democratic knowledge and language which he communicates in and through football as his education.

41:11

Again, this is a demos, right? This is an inclusive sphere of the existential question of being human which is particular to the political underclass and most clearly realized in the sphere of athletics and particularly baseball in American history in this specific kind of locality that we are inquiring into in order to ground this inquiry — this phenomenological existential inquiry of being human and the consequences therein.

This emerges of the utmost and absolute essence… because it returns us to our essence. It returns us to our existential question within the realm of cultural and political theater, presence of the body embodied incarnate awareness; inquiry in the realm of the everyday to pursue this revelation and to realize it within ourselves as ourselves time and time again, deeper and deeper — and thus to be profoundly more so rooted within human purpose, human meaning, and human being itself.

42:37

Even amidst and out from this historical condition of profound oppression, which is the history of civilizations and the necessity of the creation of the political underclass within civilizations to control, create, produce, and reproduce the means unto power, political power, which is…

This is what we observe historically on the stage of humanity, which is recorded in the record books, which is — as we discussed in the last essay — a meaningless and useless history… which is just a dirge and a lament of the same. This is not a creative or constructive historical force. This is a historical force which is a game of possession and control of the very things which themselves have no particular meaning other than to create the foundational, bare, base conditions for the possibility of revelation — which is to say, all of the things that political power occupies itself with, money or the symbolic currency of human beings as a proxy toward the possibility for creating material conditions… which then the question remains, existentially, what meaning is possible within the framework of the human being?

43:32

So this is political historical nonsense, which is profoundly, profoundly based in an evolutionary trauma and fear of death, right? Fear of the impossibility of survival, which again is still not getting us to the existential question of what does it mean to be? And this is what Camus so clearly addresses in his question, the question of suicide is the only question of human being.

We need to go... far beyond life and death to grasp the powers of the real as in the emergence, the phenomenological emergence of the existential will — the cosmological will through human being as a vessel, as a channel, as a way of seeing, perceiving, and being that will incarnate in space and time… which again is the Christ Godhead dynamic, as in the incarnation of the whole, the cosmological whole of the force of will of the universe of being itself.

44:30

This is the real task. This is the embodied existential incarnate task of being human. And to return humanity to that is necessarily to subvert the entire history of civilization, the entire nonsense of the political dirge and lament of control and power and the dehumanization of the laboring body in the modern industrial complex of production and consumption.

This is all a, as it would be said in the Hindu sense, a wheel of karma — ever reproducing, repeating phenomenological recurrence which is itself a state and status of consciousness which is itself substantively prior to the possibility of revelation as a perennial emergent historical circumstance and political possibility — which must be broken, as a somnambulistic spell — as we reach out toward the true object of history, which is the transcendental total realization of the powers. And this as a a cultural and political reality, phenomenon; method of participation of being in the world; being human. That material historical reality is an essential springboard into the eternal; into eternity.

So that’s what I got. I’ll catch you on the next one.