Beauty and the will of GNON
The role of body, mind and soul in achieving aesthetics
This essay was inspired by my attempt to reconcile the role of genetics and action in the development of excellence and Beauty. My underlying assumption, of course, is that Beauty is the reflection of one’s alignment with the will of GNON. GNON is Nature or Nature’s God, his will is Natural Law. As our sense of aesthetics is inborn and absolute, but our truth-sense isn’t – meaning it’s harder to lie about beauty than about truth – beauty is a more useful heuristic than truth.
As the measure of alignment with the will of GNON, beauty is also the measure of a man’s worth. However, a person might live a virtuous life (in the GNON-ian sense – living in accordance to Natural Law) and yet fail to reach the aesthetic heights of his less virtuous peers, because he is held back by his genetic potential that determines the possible heights and lows of his aesthetics. Interestingly, concepts analogous to genetics are present in various spiritual traditions. In Christianity, sins of the father are visited upon the son – “bad genetics” can be understood as the result of an ancestral inheritance of sin. In Hindu tradition, a person accumulates karma in his life, which informs his status in the next cycle of rebirth. We can then assume that a person accumulates a sort of spiritual inheritance throughout their life, according to his alignment to the will of GNON.
Some people persist in being aesthetic despite transgressing against the will of GNON, because of their inheritance of GNON’s goodwill passed down onto them from their parents. Karma is not about socially constructed morality (as modern leftists would tell you), it’s about morality derived from the will of GNON. Bad karma is the result of transgressions against GNON, good karma is the result of alignment with his will. Because not all transgressions are equal nor equally morbid, a person that accumulates bad “karma” but still manages to survive and reproduce passes his spiritual inheritance onto his offspring. In this sense, every person has an initial spiritual inheritance that determines their genetic potential for beauty at birth, and throughout their life they accumulate bad-will or good-will, depending on their measure of respect for the will of GNON. This is why people with bad spiritual inheritance can live virtuously (in the GNON-ian sense) without reaching the aesthetic heights of their degenerate contemporaries with good spiritual inheritance. A person with a higher starting spiritual inheritance can afford more degeneracy before succumbing to its deteriorating effects.
The field of epigenetics studies the impact of environmental factors on changes in a living organisms DNA – in other words, how your genetic makeup changes according to your lifestyle and lived experiences. This is the key to translating this concept back into scientific/materialistic terms and then creating a model that understands the role of both body and soul in achieving Beauty.
Neither our bodies nor our genetic code are static – they are dynamic, changing along with changes in our lifestyles, the environment we live in as well as our interactions with the social world. Our genetic code can be understood as a material substrate for our soul, which is the blueprint according to which our body is constructed. Our soul, therefore our DNA, is our spiritual inheritance – the measure of our ancestors’ and our alignment with the will of GNON. Our body, which is the physical expression of our soul is therefore the physical expression of our and our ancestors’ alignment with the will of GNON. A beautiful, aesthetic body reflects a man or woman that lives according to GNON’s will. But this does not mean the soul is primary and the body secondary – we might be born according to our parents’ spiritual inheritance, but we start adding or subtracting from that font of spiritual inheritance with our actions – our bodies. The body and the soul are intertwined in a mutually reinforcing process – the soul determines the shape of the body; the body changes the structure of the soul.
Where does the mind enter in this formula? Just as an aesthetic body is the expression of a virtuous soul (spiritual inheritance), a useful idea (in the sense that it allows someone to better understand reality) is the expression of a virtuous mind. The mind itself, however, is the correspondent between soul and body. It’s the safety mechanism by which a degenerate soul can be saved by means of a virtuous body – the failsafe. A degenerate soul degenerates our body, but not necessarily our mind. We can “heal” our body by aligning ourselves with the will of GNON, but we must first recognize its virtue (using the mind), which prompts us to adopt it in our mind, embody it through our actions and finally exemplify it through an aesthetic body. This recognition of degeneracy that leads to an embodiment of virtue and a gradual recuperation of our soul (spiritual inheritance) is prompted by our sense of aesthetics. Virtue is aligning yourself with the will of GNON, but it starts by recognizing a personal misalignment when contrasted with another person’s superior alignment. This is hard for a degenerate mind, as our pride leads us to toppling this hierarchy, instead of accepting it as natural and attempting to rise through it. Beauty is GNON’s reward for a virtuous life, our sense of aesthetics is how we determine virtue from sin.
In the same vein however, a virtuous soul may be corrupted by assailing the mind. A corrupted mind causes you to engage in decadent practices that transgress against the will of GNON, degenerating the body and soul in the process. This is accomplished by deceiving the mind into believing that beauty is acquired by transgressing against GNON, as opposed to respecting him. While our aesthetic sense is immutable and absolute – we will always recognize beauty, unless demonically possessed – other aspects of our mind are more malleable. As personal beauty is something everyone strives for, consciously or not, by convincing someone that beauty is attained by doing ugly things, we can doom them to an ugly existence. The difference between a misguided person (an NPC) and a demonically possessed person (a leftist) is that the first merely employs counterproductive ways of attaining beauty – superficially appearing to revere ugliness, whereas the second truly reveres ugliness in all its forms and recoils from beauty.
The majority of people are unable to recognize the fact of their deception as their mind operates not on objective information processing (evaluating correspondence between idea and reality itself), but instead on social information processing (evaluating correspondence between idea and the socially constructed model of reality adopted from the group), as clearly evidenced by the brainwashed state of the masses in the current year. This means that the adoption of virtue in society is a top-down process – a virtuous people is downstream from a virtuous elite. A degenerate or simply malevolent elite, on the other hand, will produce a degenerate people by deceiving their minds into seeking beauty through vice – transgressions against GNON, with the help of their demonically possessed subjects (leftists) spread the adoption of vice as virtue through social pressure. This is, of course, done in order to maximize ugliness and sterility on this world.
This last point ties into a picture shared by Ascetus’ Telegram channel, showing the relationship between normies (NPCs), schizos (autists, anons), psychos (malevolent elites) and narcissists (leftists):
The axes morality and emotionality can be translated to moral constraints and social constraints. That is, emotional people are constrained by societal (arbitrary) rules, moral people by moral (absolute) rules – the will of GNON. Psychos are in this case obviously constrained by neither. However, social constraint is stronger than moral constraint for most people, as their mind operates on correspondence to consensus rather than truth. This means that immorality beats morality within a social constraint, because as soon as societal rules become immoral the normie will follow suit and adopt immorality as morality. That is because societal rules (social constraints) are an imperfect rendition of universal moral law (in the best of cases, in modernity they are the exact opposite) – the will of GNON (moral constraint). Therefore, a person that privileges societal rules over their innate sense of right and wrong, or worse, does not possess an innate sense of right and wrong, will be susceptible to manipulation from immoral actors. Normies are a perfect example of this, because they reject personal, inner, morality in favor of societal, external morality. The normie’s primary concern is not being moral – being a “good person”, rather it’s to be perceived as a “good person”. This is symptom of the normies’ aforementioned fundamental worldview – they are concerned with things as they are understood to be (consensus) rather than as they are (truth).
The relationship is inverted outside of social constraint, because the schizo, being immune (or at least resistant) to social constraint, is able to clearly perceive the psycho’s machinations. The problem stems from the fact that the schizo has no power with which to counteract the psycho’s plan. He is disadvantaged because the same predisposition to social detachment that lets him see clearly also serves to alienate him from his peers and prevents him from forming social power-bases (elite circles of friends), which would enable him (them) to enforce his will on society. The way out of this predicament is twofold. First, the pursuit of personal excellence and beauty – the recognition of the will of GNON and one’s subsequent alignment with it. Personal excellence and beauty allows one to find like-minded schizos to connect with, beginning the formation of a power base. In addition, it allows the schizo to short-circuit the normie’s consensus filter, the resulting shock serving to revert the normie’s mind to its default configuration (the implicit understanding of how achieve beauty). The normie is bombarded with propaganda portraying rejection of modern societal morality (Globohomo morality) as ugly and evil. A sufficiently Aesthetic, Beautiful and Chadly schizo juxtaposes this false consensus with reality, implicitly showing the normie that he can also become excellent, if only he rejects societal morality and converts to the will of GNON.
Once a schizo has cultivated power in the form of social capital and personal excellence, all that’s left is to ride the tiger of (post)modernity, waiting for it to collapse under its contradictions and harnessing them for his own benefit. As Land put it:
“An increasing proportion of the industrial surplus is being absorbed by the task of masking bio-social deterioration.”
However, the powers that be are surely aware of the unsustainability of the current system. As bio-social deterioration increases and productivity decreases, eventually bio-social deterioration will be impossible to mask. This is why they are seeking to implement a system of masking bio-social deterioration not by rerouting industrial surplus, but instead by transplanting the biological into the virtual, thus masking bio-social deterioration with virtual excess. Hence, Zuckerberg’s Metaverse. In order to truly ride the tiger, one must be prepared to stay on its back even when it veers wildly off course, from the dissolution of the bio-social world into the creation of the virtual one. It’s not clear that this tiger will inevitably collapse if things continue the way they are going right now, which means that a detachment from the system and self-sufficiency (in the sense that we can be inside the system and even rise through the ranks of its institutions, but we must not be dependent on it) is the minimum requirement for any dissident movement. Only then can one truly stay on the tiger’s back as it enters the digital world.