Welcome to section 1.5 on the human security system and the locked-in reality of man. Now, in a short section within Lemurian Time War entitled The One God Universe, what begins to be abstractly constructed is Nick Land's notion of the human security system. The One God Universe is an invention of William Burroughs, who I've previously mentioned. It also can be known as the OGU and in Burroughs' words, it builds its monopolistic dominion upon the magical power of the word, upon programming an illusion. OGU establishes a fiction which operates at the most fatal level of reality, where questions of biological destiny and immortality are decided.
There is only one reality, its own. now the concept of the OGU isn't really utilized again by the CCRU it's singular to this piece but I think it perhaps appears one more time but it is an intriguing device which bridges the gap between horror and Kantian critique the OGU reduces alternative reality systems to negatively marked components of its own mythos this is from the piece Lemurian Time War now this is critique this is Kantian critique. This is the black iron cage of Kantianism, subsuming all sense experience into its own reformation as representation. This is not just a mind control system at work,
but a reality creation system at work. Now let's take a step back and analyze what's actually going on. We have three things at play here, two clear and one parasitic in its nature. What's clear is the human mind slash senses and the utilisation of language as a control device. The covert parasite is critique, which uses both for its own end. Now, there is, largely throughout Nick Land's work, mentions of the human security system. In strict academic terms, this is a literary and subjective interpretation of Kant, arguing that not only is critique or Kantian idealism, our reality. And I state Kantian idealism, but land does convert this into a form of Kantian materialism. But it's also something which is a negative for human life. It's
a net negative. It's a cage or a system which actually enslaves us. It puts us in chains of a certain form. I'd like to note the aforementioned idealism, once again, isn't strictly correct in relation to land or the CCRU, but these alterations do come a little later. For now, back to the human security system. The implication given here by land is that what is imposed on us by critique is in itself a security system, a system which constrains the way we think, we feel, and we sense. However, there is something larger at play here regarding time and temporality. The way in which we understand time, according to Kant, is via our inner sense. This can alternatively be read,
understood as the way time understands us, but this distinction isn't important right now. But if one thinks back to the way that the human subject is split in two by the Kantian critique into an empirical side and a transcendental side, then one can understand that in terms of the inner sense, which I'll get to, the transcendental side of the self is understanding us. So the time of the outside is understanding us through the inner sense. So what's the inner sense? Inner sense is the way in which we are aware of alterations of our own state, feelings, emotions, sensations, pleasure, pain, etc. Kant argues that all sensations, feelings, and those representations attributable to a subject or the subject must ultimately occur in the inner sense and conform
to its form, which is time, but it's the time of the empirical side. Before I touch on the specifics here, it's key to think about what alterations mean and in what form alterations in the self take. Feelings, emotions, pleasures and pains all peak and trough. They go up and down, they get better and they get worse in relation to one's subjective notion of pain and pleasure. But most importantly, such a possibility of worse or better, up or down, etc., can only happen within the framework of duration, as duration, or in time, in the empirical form of linear time, chronic time, time of the inside. It takes time for someone to become unhappy, or to have a painful experience.
Thus, to be aware of something within one's inner sense is to be minimally, phenomenally conscious, at least in the case of awareness of sensations and feelings. To say a subject is aware of his or her own states via their inner sense is to say that he or she has a temporally ordered series of mental states and is phenomenally conscious of each, though they may not be conscious of the series as a whole. So what we have here in the form of the inner sense is the primary structure of the human security system, a constraint of temporal linearity, assumed causation assumed causality but what does it begin to look like when one considers critical kantian temporality the human security system is at first this form of temporal lock-in
wherein pseudo-causal structures of the inside that is structures which abide by linearity as a means to pursue notions of institutional control politics religion culture and society all of these each utilize linearity as a way to bolster support and vindication for proof of their progression because you cannot have progression without some form of temporal linearity. In fact the entire notion of progression in general is indebted to the human security system. Progress is what makes human-centric belief hope and success possible. The second aspect here which later relates to the pneumogram is the potential non-linearity or non-chronology of time on the outside. Linearity
is something which is imposed on man by the security system. That is his means of synthesis. Here I'll take an example from another philosopher called Michel Serre who's working in the critical manner with regards to time but has a fantastic metaphor to understand the dynamics of the inside and outside and what non-linearity can actually look like. In his conversations with Bruno Latour So, Sarah states this. If you take a handkerchief and spread it out in order to iron it, you can see in it certain fixed distances and proximities. If you sketch a circle in one area, you can mark out nearby points and measure off far-off distances. Then take the same handkerchief and crumple it by putting it in your pocket. Two distance points suddenly are close, even superimposed.
If, further, you tear it in certain places, two points that were closed can become very distant. This science of nearness and rifts is called topology. While the science of stable and well-defined distances is called metrical geometry, classical time is related to geometry, having nothing to do with space, as Bergson pointed out all too briefly, but with metrics. On the contrary, take your inspiration from topology and perhaps you will discover the rigidity of those proximities and distances you consider arbitrary and their simplicity in the literal sense of the word fold it's simply the difference between topology sketch on the handkerchief some perpendicular networks like cartesian coordinates and you will define the distances but if you fold it the distance from madrid to paris could suddenly be wiped out while on the other hand the distance from vincent to
colombs could become infinite so outside of the inner sense on the outside what we're left with is these topological possibilities. What is on the outside though, we can only say this with some certainty, is not constrained by the same systems as man who embodies a security system. To take one example of events in history between 99 and 55 BC, we have the Gerorum Natura written by Lucretius. Now it explores Lucretius's philosophy of atomism. We also have the rise of non-linear systems and dynamics in the 1940s and 1950s. And we also have the work of contemporary philosopher Manuel de Landa. Each of these events or folds in times represent as phenomena on the inside the same outside force coming in. Of course, the human security system disallows us the pure
vision of this force and allows us only to experience it as part of a series of events or moments in time, in linear time. Which brings me to one of the other secondary tyrannies of the human security system, as seen by the CCIU, which is its internal utilization of metric time as a means of control. Now, no one can put this better than land, and in my interview with him, he said this, if we keep getting time wrong, then we're going to just be babbling nonsense in this antinomian structure that's irresolvable. No one's going to win between a free will determinism debate. However, it looks one way or the other because the two concepts are mutually complicit and mutually confused and they're both symptoms of a pre-critical understanding of time. The past,
present and future. That structure of time comes out of time. It's transcendental. It doesn't come out of any particular part of time. It doesn't come out of the past. It doesn't exclusively come out of the future it doesn't come out of the present time comes out of time if you think that in terms of the implicit commonsensical structures of course then the future comes out of the present and the present comes out of the past but that can't be right an elementary grasp of transcendental philosophy proves it cannot possibly be right and now once you stop thinking of that as being a meaningful way of thinking about things then what are you saying about these free will and determinism argument. So you simply cannot have time in time. Once we understand that the inner sense of man is part of the human security system and the inner sense itself orders time in a
successive manner, we will understand that any sort of metric or calculatable time, seconds, minutes, hours, etc. These are simply a phenomenological veil or representation of time applied onto time itself. It is not real and it is simply used as a device of constraint. So now when we look back at this briefly touched upon notion of the OGU, a one god universe in Lemurian time war, it begins to make transcendental sense. The conversion of all other reality systems into a single system is the transcendental lock-in. All possible alternative systems are fed through the single mode of synthesis allowed to man, which metaphorically within the text Lemurian time war can be understood as the one god universe. as is stated in Lemurian Time War the OGU feeds on belief that is it feeds on the synthesizer
namely man believing via his own synthesis the only synthesis given to him the only possibility of synthesis for him believing that the representation of reality that's given to him is in fact the real the actual outside and it is his belief that feeds this reality and makes it more real to him and it's said that in boroughs the western lands that only those who can leave behind everything they have ever believed in hope to escape this isn't a call to a stereotypical asceticism or leaving behind within the synthesis within the inside but it's a call to leave behind the inside altogether to absolutely let go of any pretension of self which are built up by and from the inside so i've outlined here the major prerequisites needed to understand much of what
to come. In the next lecture we take a deeper look at the Lemurian time war and its connection to what is known as the order of the eschaton, alongside looking at the ways in which this transcendental lock-in creates the illusion of a self.