Mission Impossible 4: Ghost Protocal Analysis

Ghost Protocol Poster

By: Jay

Mission Impossible 4: Ghost Protocol is one of J.J. Abrams’ best productions so far, a close second to Star Trek (directed by Brad Bird).  It’s also a stunning revelation of real-world cloak and dagger geo-politics if ever there was one (on film).  Not only is the plot centered around agents engaged in transnational plots, the fourth installment’s story centers around real British eugenics operations.  Eugenics is the science of racial health, and dates back to ancient Greece and Plato’s Republic, and culminates in the time of Sir Francis Galton and Thomas Malthus and others, whose works on population control and race would come to the fore as one of the central pivots upon which the modern world turns: that of DNA and genetics.

However, in MI4, the antagonist is a Swedish-born, British-accented mathematical genius, Kurt Hendricks, who seeks to initiate the next stage in human evolution through nuclear war.  This is consonant with the Nordic, Aryan trend that comes to the fore in Mein Kampf. This is the actual type of war gaming that has occurred in places like the Rand Corporation, of which Dr. Strangelove is a parody.  The love of the bomb almighty is a cult that has won admirers in reality: you think rightly of the Planet of the Apes sequel.   That chaos and apocalypticism can be initiated to speed up “evolution” is itself the revolutionary philosophy at base.  It it based on the mistaken notion that chaos and disorder are actual, substantial entities.  In MI4, Hendricks stages a bombing of the Kremlin that is blamed on the IMF team and America.  Russia is then implicated in second false flag terror attack perpetrated by Hendricks through a satellite in Mumbai, India, when he launches a nuclear missile from a Russian sub, aimed at the U.S.

The IMF team successfully rescues the world from staged nuclear disaster, but this brings up an interesting element I’ve noticed of late: several films portray, not just false flag terrorism, but secretive transnational groups using staged terror to provoke a war between the U.S. and Russia.  In The Sum of All Fears, that is what happens, and it is post-war Nazis that have organized it, as well as in the recent X-Men: First Class, where Kevin Bacon was an S.S. officer who wanted to provoke a nuclear war to wipe away the humans so the mutants could continue on to the next stage of “evolution.”  Also shown in X-Men on a map is Denver as a possible nuclear attack area. The CIA began in the mid-2000s to move its operations there.  Continue reading

Blood Meridian as Gnostic Tirade: A Response to Harold Bloom and Leo Daugherty

Cormac McCarthy's "Blood Meridian"

  

By: Jay

     Cormac McCarthy’s Blood Meridian is considered by many critics to be one of the best novels of the last century, ranked by many with Moby Dick and Absalom! Absalom!, while some have called McCarthy the heir apparent to William Faulkner and Flannery O’Connor.  Blood Meridian is certainly not your average book, and as such, many find it difficult and inaccessible.  As Harold Bloom notes, it is a modern great, and in may respects resembles Homer or Dante.   However, Blood Meridian is also more than a novel: it is a statement about many things, the most crucial of which is McCarthy’s gnostic tirade against life as it is.

     Critic Leo Daugherty’s thesis is thus only partially correct: that the novel is a “gnostic tragedy,” and this is precisely what endows the novel with its elevated style and inaccessibility.  Daugherty’s thesis is too weak: to those steeped in the theological discourse of the early patristic period, including the polemical tracts of the early fathers such as Irenaeus of Lyon, it is quite clear that Blood Meridian is brimming with gnostic themes and ideas on virtually every page, and is fact is a gnostic polemical tirade.  Daugherty is correct about it being gnostic. However, there are many elements he misses and misinterprets.  My purpose is to respond to his statements, as well to Bloom’s claim that it is incorrect to see the Judge as a gnostic figure or archon, but rather that he should be cast as more of an enigma. Bloom claims:

     The citations and references to the work of Jacob Böhme, who is, after all, a very specific type of Kabbalistic Gnostic… I think you would have to say that they’re something of an evasion of the themes in Blood Meridian. McCarthy knows exactly what Gnosticism is, and he could have made Judge Holden into an explicitly Gnostic figure if he’d wanted to. He wants to keep Judge Holden completely inexplicable. Saying that he is a sort of Gnostic demiurge is too facile for McCarthy’s portrayal of him.[1] Continue reading

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Plato, Aristotle, Egypt and the Structure of Reality

Plato Vs. Aristotle

Aristotle, Plato, Egypt and the Structure of Reality

Immanuel Kant wrote at the close of his Critique of Pure Reason as follows:

In respect of the origin of the modes of ‘knowledge through pure reason’, the question is as to whether they are derived from experience, or whether in independence of ex-experience they have their origin in reason. Aristotle may be regarded as the chief of the empiricists, and Plato as the chief of the noologists. Locke, who in modern times followed Aristotle, and Leibniz, who followed Plato (although in con-considerable disagreement with his mystical system), have not been able to bring this conflict to any definitive conclusion. However we may regard Epicurus, he was at least much more consistent in this sensual system than Aristotle and Locke, inasmuch as he never sought to pass by inference beyond the limits of experience.1

In that paragraph Kant summed up the history of the division of philosophy into two camps with rival focii: the empirical tradition, descending loosely from Aristotle, emphasizing the immediate present, and the Platonic “noology,” stressing the permanence and eternality of the transcendent beyond, mirrored in the mind itself, which reflects the world’s own inherent, ideal structure.

However, which of these two thinkers, if either, is more correct? Is it possible to posit an external, essential structure to the world that supersedes the immediate, empirical experience?  How would such a realm be demonstrated?  The nature of these questions certainly extends beyond the scope of this paper, yet what I will claim is that Plato was more correct that Aristotle.  In fact, though Aristotle’s pioneering work in ethics, logic, politics and aesthetics cannot be overlooked, some of Aristotle’s own insights actually work to make the case for the claims of Plato, as I will argue.  This becomes particularly apparent when one considers the question of the infinity of God and numbers, which Plato and the Pythagoreans appear to have inherited from Egyptian Memphite and Hermetic traditions.  Interestingly, modern mathematical theorists and quantum physicists are coming to the very same conclusions the ancient Egyptians posited: that reality is, at base, much more than is visibly present, including higher and lower dimensions, as well as possibly a base, inherent mathematical essentialism behind the world we experience.  In effect, this means Aristotle’s empirical left turn from the Platonic Academy was in error.

Aristotle’s empiricism becomes most problematic when dealing with mathematical entities.  Aristotle argues against mathematical objects having a separate existence as Plato claimed, as follows: Continue reading