Genesis
Modern industrial states, with their sprawling metropolitan infrastructure and centralised governance, are best considered congregations- marking a shift in habitat rather than a shift in consciousness.
Whereas originally the human animal evolved as a predominantly tribal creature, the gradual sophistication of resources facilitated by the innate human capacity to compound progress through shared knowledge ensured that the nature of settlements evolved. The gradual complexity of resources was reflected in the gradual complexity of a domain. Rather, it may be considered that the human capacity for complexity was reflected in the gradual sophistication of their domains of residence.
As entities within human culture, a tribe signified those individuals of a shared aesthetic. Within a tribal degree of sophistication this concentrated social context was easy to maintain; there were no predominant or mainstream dialects- each tribe signified one Dialect, and the disciplines it facilitated.
Dialects are the essence of complexity, within human culture. A dialect signifies a version of the absolute truth, a self-contained fragment of order. Each dialect is a fracture that reflects the grand fractal of human culture that, in turn, is a shard of the cosmic design- expressions of precise intricacy determined by eternal conditions of temporal possibility. In other words, a dialect is a reflection of the cosmic design- as apprehended by each tribe, by the natural tendency of the human mind for patterns, as the most efficient patterns in establishing a dialogue between the self and reality.
Therein, a tribe signified those entities of a shared mythology: efforts harmonised within a dialect, and directed toward complexity through the disciplines it spawned. Within the concentrated social context of a tribe, the roots of identity are firm and well-nourished: this is the essence of efficiency, the fertility of context.
Human culture’s transition to industrial settlements signified a transition to a more sophisticated environment -perhaps not as mystically complex as a natural habitat, but sophisticated nonetheless- and as expressions of life invariably do, we adapted accordingly. However, this transition did not signify a transcendence of our primal tribalism; rather, it signified a sort of distortion- a disorientation from faith wrought by the sheer volume of sudden cultural and aesthetic diversity.
This aesthetic contrast saturated the social context of the individual, thereby, evoking the decay of intuition, and sowing the seed of utter dependency- that is, ignorance. With the deterioration of authenticity, wrought by the discarding of dialects, a contextual vacuum is created- Identity rots alongside. Assurances of meaning and purpose as of life are dissolved in an ocean of solutions rendered alien by the illiteracy borne of the lack of an internal, or moral, compass. With no ethical guide, no assured route, the ocean holds only a vast and almost infinite potential for chaos- if not death.
And, as it stands, we sail under conditions of nothing short of chaos- it would appear that even if we know the way, each or one of us, it would be of just as much use as if we did not, given the acute drought of faith. Without dialects, effort has no validation- without an ability to recognise authenticity, the fate of effort is exactly the same. Yet, modern society chugs along these cracked tracks, its sophisticated carriage insulating us from the imminent fall no further than a few inches beyond the windowpane. We feel its sway, yet, we have no faith in its significance.
Whereas the aesthetic dialect that afforded society and the individual their cultural significane was stitched into its every ritual and routine within the tribal context, industrial society is not so. That the complexity of tribal disciplines are determined in direct accordance with the essence of the complexity contained within the dialect, displaying an organic evolution along the same, industrial society is not so; industrial society has, and will, remain as it is- a congregation.
The exponential complexity of residence achieves a state wherein it cessates itself from the progress of cultural complexity, and begins to house it instead. Education is only a buffet of disciplines under the dictatorship of one dialect- for much of modernity, this is science. Science as a dialect in approaching reality is incorrigible, as most dialects are, yet, science as the supreme dialect in approaching reality shows signs of rust even before the assertion is made.
The surrender of dialects has been misunderstood to mean modernisation- while, in fact, it is the greatest distortion of modernity. Nihilism evolves as natural reward for this disservice that society pays itself: where faith decays, so society. That society stood for the genesis of identity, the validation of effort, and the progressive complexity of a sustainable human experience- nihilism, as in the erasure of dialects, has corroded the very premise of this construction; leaving the rest of this iron-cast sophistication to teeter upon such an increasingly fragile, infected foundation. The flood of modern privilege, tainted by the effluents of manufactured ignorance, has wrought a deepening rust upon the diversity essential to sustain the complexity of civilisation.
The erasure of dialects in the name of business interests, progressive secularism, and market efficiency- has marked the erasure of faith, of identity, and thus, of society. The State steps in to fill this vacuum, trampling any vestiges of fidel authenticity. Thus, the decline of humanity, upon the stairs of its ascension. Standing here, transcendence is a most sorrowful mirage.
