Threesology Research Journal
A New Communism
The Next Phase of Development
~ Epilogue page 3 ~

~ The Study of Threes ~
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Preface: A New Communism Preface page 2 Preface page 3

Communism and Societal Collapse

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Communism in and of itself is a lousy goal. Marxist Communism is altogether much worse than be lousy, it is appreciably worse and profoundly ignorant. Communism, Democracy, Socialism and all other Socio-political ideologies, as well as all Business ventures and Religious organizations, promote the desire for a sustained productivity of themselves instead of working towards the consolation of all resources and energies which will bring about humanity's ability to sever the umbilical cord from Mother Earth.

Humanity must be united in a selectively singular goal to remove itself from the Earth, the solar system in which it inhabits, and the surrounding galaxy. It is a monumental works project that can not be distracted by the desires of those wanting to use a business interest, government ideology or spiritual philosophy... whether or not a particular philosophy is labeled a religion or religious orientation, as their central interest. It is not a business, not a government, not a spiritual philosophy as seen from the limited vantage point of Earth and its surrounds, which are of primary importance. Nor are their assumed leaderships.

Once humanity has reached its goal in the decades ahead, having traversed the required changes in its biology in order to live elsewhere; then humanity can decide either collectively or individually its next step, its next stage of development not subjected to the incremental effects of deterioration that it is now experiencing.

Far grander than the construction of the pyramids or any present day works project; this is the task laying before humanity. The United Nations will be altered accordingly to serve the purpose of orienting all cultures to adopt the realization that humanity can not remain on the planet and must be trained to accept the realization thereof, though there will necessarily be those who will initially want to refuse, and must be permitted the time to make an adjustment in their familial, cultural and Nationalized ideologies. Though some will not ever want to change, they will come to realize that the dominant International goal directed towards removing humanity from the planet is to be served the lion's share of all resources. While their sustenance will be provided, the government's and businesses and spiritualized philosophies which remain will necessarily be skeletal frameworks of their former selves.

While the idea of "stepping stones" as an analogy has been used several times, it is not to be overstepped as a functional representation of where Communism emerged in the distant past from, where it traveled up until the elaboration by Marx, and where it is thus far traveled, like a mile marker that has been picked up and moved to suit the boundaries lines of those who do the surveying under given Socio-political conditions. However, while it can be said that the Marx-Engels brand of Communism can be perceived of like a pseudo-religion designed by the impulses of social circumstances prevalent during their era coupled to personal experiences in and outside their respective families; Marx and Engels nor those that came after and altered their views to fit into individualized perceptions in other terrains, none of them came to openly reflect upon the possibility that they were engaging in puerile, or as it were, adolescently expressed pathways, like children following a railroad track until chancing upon what was thought to represent a path along which adventure and reward could be found.

While religions and other spiritually-oriented philosophies do sometimes readily acknowledge and even admit that they are indeed pathways along which a far greater award awaits those who are diligent and persistent in their respective faith or belief, they do not necessarily incorporate the accompanying knowledge that stepping stones are subject to the vagaries of underlying forces which can alternatively sink, move, or destroy the stones such as we see when nature intervenes in the placement, erosion and otherwise obstruction or obliteration. And though to some readers the analogy as a metaphor may appear to crude or simplistic, it is nonetheless useful in helping to recognized that a belief can not be static (still/motionless), it must be dynamic (moving). If it can not help but eventually come under the sights of time, space and dimension, with or without implications of a personalized metaphysics, then the belief must incorporate an inclination to be a moving target. Remaining on Earth limits the range that any and all beliefs are enabled to move because they are forced to abide by the incremental deteriorations of the Earth, the solar system, and the surrounding galaxy.

What then must be done if a "small class" of believers agreed in the need for vacating the planet then, if the larger government does not want to direct any effort in this direction, and may at some point come to vilify those who insist, with great assertion, that they be taken seriously?

On page 5 it was mentioned that there typically was some middle class participation in a lower class rebellion, without which the lower class (though numerically the largest social class), might not have the courage or ambition or resources to continue in its drive. Indeed, Democracy and all other forms of government ideology quickly come to display their underlying autocratic inclinations which they are forced to reveal that they will go to any lengths to maintain that which serves the interests of the elite who engage in multiple persuasions, briberies, manipulations, machinations, intimidations, exploitations, reprisals, intoxications, taxations, incentives, etc., to keep the people remaining tied to their indentured servitudes. Though the circumstances between a New Communism philosophy and an old Marxist-Lenin Communism is appreciably different, the conflict between a politically minor class and a ruling class can render a similar view (so long as adjustments to applicable criteria are contextually made) during Lenin's time under the prevailing conditions he experienced, and interpreted as thus:

Russia in the early 20th century was an unlikely setting for the proletarian revolution that Marx had predicted. Its economy was primarily agricultural; its factories were few and inefficient; and its industrial proletariat was small. Most Russians were peasants who farmed land owned by wealthy nobles. Russia, in short, was nearer feudalism than capitalism. There was, however, growing discontent in the countryside, and Lenin's Russian Social-Democratic Workers' Party saw an opportunity to harness that discontent to overthrow the autocratic tsarist regime and replace it with a radically different economic and political system.

Lenin was the chief architect of this plan. As head of the revolutionary Bolshevik faction of the party, Lenin made two important changes to the theory and practice of communism as Marx had envisioned it—changes so significant that the party's ideology was later renamed Marxism-Leninism. The first, set out in What Is to Be Done? (1902), was that revolution could not and should not be made spontaneously by the proletariat, as Marx had expected, but had to be made by workers and peasants led by an elite “vanguard” party composed of radicalized middle-class intellectuals like himself. Secretive, tightly organized, and highly disciplined, the communist party would educate, guide, and direct the masses. This was necessary, Lenin claimed, because the masses, suffering from false consciousness and unable to discern their true interests, could not be trusted to govern themselves. Democracy was to be practiced only within the party, and even then it was to be constrained by the policy of democratic centralism. That is, full and vigorous debate would lead to a decision that would determine the party's “line” on an issue, whereupon the party's central leadership would close off debate and require adherence to the party line. Such strict discipline was necessary, Lenin maintained, if the party was to guide the masses to revolution and establish the socialist workers' state that would follow. In short, the revolutionary dictatorship of the proletariat had to be a dictatorship of the communist party in the name of the proletariat.

A second and closely related change appears in Lenin's Imperialism, the Highest Stage of Capitalism (1916), in which he implied that communist revolution would not begin in advanced capitalist countries such as Germany and Britain because workers there were imbued with reform-minded “trade-union consciousness” instead of revolutionary class consciousness. This, he argued, was because the most direct and brutal exploitation of workers had shifted to the colonies of imperialist nations such as Britain. The capitalists reaped “superprofits” from the cheap raw materials and labour available in these colonies and were thus able to “bribe” workers at home with slightly higher wages, a shorter workweek, and other reforms. So, contrary to Marx's expectations, communist revolution would begin in economically backward countries such as Russia and in the oppressed and exploited colonial countries of the capitalist periphery (later to be called the Third World).

  • Terence Ball- Professor of Political Science, Arizona State University, Tempe. Author of Reappraising Political Theory and others.
  • Richard Dagger- Professor of Political Science, Arizona State University, Tempe. Author of Civic Virtues: Rights, Citizenship, and Republican Liberalism and others.

"communism." Encyclopædia Britannica Ultimate Reference Suite, 2013.

Unlike Lenin's assessment of the conditions for which a Communist Revolution would or could and couldn't take place, a New Communism would most likely occur in an advanced social setting, and not a rural one: unless there were a large number of people in multiple rural settings who fully appreciated the need for leaving the planet and realize they are the vanguard who must take up the front line assertions. Then again, the idea of a New Communism (as a New Government ideology: a Cenocracy), might well produce a following of adherents with a dogmatic orientation like that found amongst those who favored a radically flavored Communism or Socialism. to such an extent, we might well see the development of an "Intelligentsia", viewed either negatively or positively, such as is described in the following excerpt:

The “intelligentsia”

Beginning about 1860, Russian culture was dominated by a group known as the “intelligentsia,” a word that English borrowed from Russian but which means something rather different in its original Russian usage. In the word's narrow sense, the “intelligentsia” consisted of people who owed their primary allegiance not to their profession or class but to a group of men and women with whom they shared a common set of beliefs, including a fanatic faith in revolution, atheism, and materialism. They usually adopted a specific set of manners, customs, and sexual behaviour, primarily from their favourite book, Nikolay Chernyshevsky's utopian novel Chto delat (1863; What Is to Be Done?). Although appallingly bad from a literary point of view, this novel, which also features a fake suicide, was probably the most widely read work of the 19th century.

Generally speaking, the intelligentsia insisted that literature be a form of socialist propaganda and rejected aesthetic criteria or apolitical works. In addition to Chernyshevsky and Dobrolyubov, typical members of the intelligentsia came to include Lenin, Stalin, and other Bolsheviks who seized power in 1917. Thus it is not surprising that a gulf separated the writers from the intelligentsia. In an important anthology attacking the mentality of the intelligentsia, Vekhi (1909; Landmarks), the critic Mikhail Gershenzon observed that “an almost infallible gauge of the strengths of an artist's genius is the extent of his hatred for the intelligentsia.” Typically, the writers objected to the intelligentsia's intellectual intolerance, addiction to theory, and belief that morality was defined by utility to the revolution. Tolstoy, Dostoyevsky, and Anton Chekhov were all sharply contemptuous of the intelligentsia.

  • Gary Saul Morson- Frances Hooper Professor of the Arts and Humanities; Professor of Slavic Languages, Northwestern University, Evanston, Illinois. Author of Hidden in Plain View: Narrative and Creative Potentials in "War and Peace" and others.

"Russian literature." Encyclopædia Britannica Ultimate Reference Suite, 2013.

As mentioned, the underlying autocratic impulses which linger beneath the surface of all governments also lays amongst the shadows of businesses and religions. While not every leader or leadership are fully cognizant of the existence, and some might well vacate their positions if such a creature would begin rearing its head, the fact remains that when their respective culture is directly or indirectly subjected to what is perceived to be an assault that may at first be interpreted and commercially described as a great insult if not an out-right threat to some established order, practice, tradition, belief, policy, etc., the autocratic inclination may be to use what are believed to be as socially acceptable and legal measures to offer bribes, distractions, or more complex maneuvers aimed at some method for educating or "re-educating" those who are thought to have lost their way, and are thus offered a means to acquire what is offered as an increased level of social and/or political enfranchisement. If the socially acceptable and legal measures do not work and it appears multiple others are joining the "Cause", a more intense form of instructional methodology might be tried. An example of this comes from the era of the Chinese Chairman Mao Zedong:

During the early 1960s, tensions with the Soviet Union convinced Mao that the Russian Revolution had gone astray, which in turn made him fear that China would follow the same path. Programs carried out by his colleagues to bring China out of the economic depression caused by the Great Leap Forward made Mao doubt their revolutionary commitment and also resent his own diminished role. He especially feared urban social stratification in a society as traditionally elitist as China. Mao thus ultimately adopted four goals for the Cultural Revolution: to replace his designated successors with leaders more faithful to his current thinking; to rectify the Chinese Communist Party; to provide China's youths with a revolutionary experience; and to achieve some specific policy changes so as to make the educational, health care, and cultural systems less elitist. He initially pursued these goals through a massive mobilization of the country's urban youths. They were organized into groups called the Red Guards, and Mao ordered the party and the army not to suppress the movement.

Mao also put together a coalition of associates to help him carry out the Cultural Revolution. His wife, Jiang Qing, brought in a group of radical intellectuals to rule the cultural realm. Defense Minister Lin Biao made certain that the military remained Maoist. Mao's longtime assistant, Chen Boda, worked with security men Kang Sheng and Wang Dongxing to carry out Mao's directives concerning ideology and security. Premier Zhou Enlai played an essential role in keeping the country running, even during periods of extraordinary chaos. Yet there were conflicts among these associates, and the history of the Cultural Revolution reflects these conflicts almost as much as it reflects Mao's own initiatives.

With persistence, upper echelons in business, government and religion will begin to feel the sway of their own consciousness being assaulted by those in their hierarchies who either feel they can better suppress a New Communism Movement, or want to assist in its fullest expression, particularly when it is not the business, nor governments, nor religions in the practices and beliefs that are being directly met with someone or something that wants to take them over. Indeed, if they truly believe that their views are best and are eternal so long as the leaderships are vigilant, then leaving the planet can not possibly be viewed as a threat, since they are not full cognizant of how much the Earth's environment actually has in the formulation in the first place. They are not aware how tenuous their situations actually are and to take steps to quell a New Communism only means they have come to realize that the Earth's environment does in fact provide for the incentive to believe as people do. An active campaign to suppress the New Communism ideology shows that they have become cognizant of their vulnerability, particularly if they resort to arguing against it on grounds which they have used to suppress those who object to their perspectives. Let them keep their views for as long as they think they can when subjected to a non-Earth environment. Indeed, living in space far distant from Earth will come to test their perspectives since so much of their beliefs are based upon unrealized nature-based incidentals. They have nothing to worry about if their views are as secure as they think they are.

Written on stone laws that came to be used as stepping stones for later generations will come to take on a whole new meaning when they are seen floating in a vacuum-filled space that comes to alter human physiology and DNA. Indeed, the non-evolving status of the triple code in DNA and RNA may well begin its trek along a course of its own evolution, having remained in the dormant state we now pay witness to. Its dormancy is described by the fact that the triple code, as part of an overall evolutionary event, has not itself evolved. Like the "triplet code of the Christian god-head ensemble, it too has remained the same and as been argued as a static feature owing to some criteria of belief, though its origin from a pagan solar influence involving the three "moments" or phases known as the Dawn- Noon- Dusk, only asserts the prerogative that it too is nature-based and will likely undergo a transition once the theological consciousness of the human species becomes imbued with cyclicities other than those of living under the constraints of a planet undergoing an incremental deterioration. The same is true for the Hindu Trimurti as well.

The point, placement and period in time has been reached where we must reflectively consider our options in whether to accept or reject the constituent philosophical these of the New Communism as to the merit of its pronouncements with regards to application. It behooves us to ask whether or not humanity wants a collectively singular goal, or is it to remain in a goaless stage of bewildering development that is ear-marked by individualized interests to be alternatively defined and explained as the purpose of life described by whatever authority, be it business, government or spiritual philosophy, which has the dominant voice in any given era with a particularized self-serving focus of the respective leadership then in charge?

In as much as there are multiple analogies which might be used to convey the overall situation humanity is faced with, that from the seemingly innocuous and otherwise demurred social event of the Tour de France in professional cycling provides us with a succinct illustration. To wit, let us ask: Is humanity going to continue adopting the French perspective where a world renown event is held over different courses in order to deliberately obscure and deny the ability of anyone adequately and efficiently measuring both individual and collective team efforts from year to year? Indeed. A from year-to-year measurement of an identified goal is considered to be a negligible consideration because a behind-the scenes commercialized valuation of politicized business dealings to effect greater economic rewards takes precedence over the riders who are used as entertainers; but in effect are apparently viewed collectively as participating in a capacity that can not but be interpreted as that of indentured servants, since so many of them are identified with the label as a "domestique," signifying a domestic, supportive role for their benefactors who can thus be seen as exhibiting a modern day version of playing the part of an aristocracy. Let us not overlook the fact that it was the French aristocraccy of old which so vilified the people they were forced into acquiring a collective consciousness defined in terms of class distinctions which brought about the rebellious insurgency historically noted as the French Revolution. Present day 'Domestic'-labeled and performing cyclists have not yet obtained the necessary sense of self-respect to demand a greater equality.

The point to be made is that the larger part of humanity is cast into the role of an indentured servitude that is concealed by different social tactics to obscure the realization thereof. Different social events promoted by business, government and/or some spiritual philosophy create social atmospheres wherein different types of inebriation are offered for physical, emotional or intellectual consumption whereby the people engage in the wearing of a respective attire that would otherwise be recognized as a costume to be worn for engaging in some sort of carnival, party or fair-like atmosphere which very often is held on a day-to-day basis, and thus becomes accustomed to and an expectation, complete with its own respective vernacular, idioms, and internalized cultures which further deny the ability by which an overall progressive goal of humanity can be measured, an is otherwise left up to some given authority to define and disclose according to their personalized incentives, interests and their particularized intuitions.

The Tour de France takes on a carnival-like atmosphere to distract the majority by engaging them in a socialized milieu which assists in concealing a behind-the-scenes economic event but very often blatantly disrespects the public by permitting what is supposed to be a non-fixed lottery system from engaging in the event as a separate business entity, though the money could be better spent on the public elsewhere. This, if nothing else, expresses the current state of humanity with a goaless orientation which has become fixated on individualized social events created by different business, government and spiritualist philosophies with individuated agendas and separate goals that do not collectively allow for an accurate measurement of humanity's progress, other than that to be described by their personal opinions, and humanity is left with choosing between three evils as having the greater meaning and value, all the while the planet continues to incrementally deteriorate and a global level of rationalization becomes the dominant unspoken-of philosophy being embraced with different labels in different contexts, and provided with different social status symbols such as "professional", "official", "public" and other designations revealing a concealed usage of an active 'hierchicalization' which numerous revolutions have been fought over because they were associated with various forms of economic disparity and impoverization, both of which have different levels of present day accountability, but nonetheless exist.

Is the social character, the spirit of a culture as dictated by the self-interests of a reigning authority, to be humanity's preeminent definition of itself? Is there no room for a unified goal to define an actual measurement of progress which does not involve the self-serving interests of a business, government or spirituality-oriented philosophy? Is such a grasp of consideration not warranted by the efforts and desires of billions of people who seek a measurable means of identifying an honest increase in progress which exceeds any and all business, government and spiritual philosophy, and is not forced to abide by their dictates of interpretation and explanation which may have unknowingly been developed by former and current environmental conditions whose changes are inevitable, and will thus require alterations to the point that present views will no longer be viable in some distant future— if humanity survives long enough to pay witness thereto?

Are the ceremonialized socializations wrought by business, government and spiritual religions/philosophies so important that one cares not to heed the ongoing deteriorations of the planet, the solar system and the galaxy by which we are forced to navigate with different vehicles of rationalization as we adopt measurements of value determined by efforts to sustain some level of equilibrium headed along a course of destruction? Is this what is to be the end result of humanity and its eventual sole definition? ...Humanity's social pathos and ethos being described as most important, though humanity itself has long since perished because it waited to long to make a decision to force all businesses, governments and spiritually-oriented religions and other philosophies to engage in a collectively singular activity by which actual human progress can be measured and not rationalistically defined?... Where the majority are used as a means by which business and politics and religion can play out their interests by creating different social scenarios for the majority to be persuaded to develop an accompanying rationalized philosophy that it is the journey and not the destination which matters most; thereby permitting this trinity of brigands to contour the observation along respective interpretations commensurate with their individualized interests which alternatively refashion the wording of the phrase in juxtapositionings more amenable and amicable to their own dispositions?

When it can so often be encountered that a journey is described as the Major goal of one's life in order to reach a proposed greater goal, this contemplation is not seen as yet another example of a cognitive exercise in the creation of a hierarchical staging event created as a pattern reflecting the environmental imposition of a planet undergoing an incremental decay. It is a distraction which has become inculcated into a biological basis to effect a like-mindedness which further obscures the extent to which an elaborate exercise is taking place to obscure the presence of an incremental deterioration that forces life to abide by dictates to ensure compliance to a system of a natural government whose business is to convincingly exhibit such a diversity as to imply it practices a democracy based on a Natural law rendered by a cosmologically-infused spirituality which acts as an intoxication by which the incremental deterioration can be dismissivley excused, all the while using humanity to be a vehicle for an underlying principle of its own salvation that either seeks to redefine itself through a redesign of its base code, or accept its fate of being yet another irrelevancy of experimentation taking place in multiple ways in multiple areas of the Universe. While in the currency of knowledge this is but a supposition, the analogy nonetheless identifies a telling point of consideration in our efforts to explain ourselves in the larger sphere of the Universe. In other words, we simply do not know and have many multiple conjectures for which encompassing systems of belief have been embraced and perpetuated... perhaps without any real justification if they are shown to be nothing more than as reflexes a sentient being engages in under certain environmental conditions as it evolves according to the incremental deteriorations and must make adaptive accommodation to. We simply do not know and will most likely be argued against from being to find out, by those who refuse to leave the Earth and do not want humanity to either. They like the imprisonment because they know of nothing else and have carved out their niche', creating a majority cast into the role of an indentured servant.

If it is the journey, the socialization, like that described by the events in the Tour de France and other entertainment venues, including the so-called "theaters" of war with its actors, producers, promoters and advertisers; which is to be given precedence as being the desired goal by which alternative definitions, explanations, interpretations and rationalizations become recorded as being historically most important and not some actual goal where the trio of brigands are not left to their own devices to manipulate according to their self-interests; then the greater ideal represented by the words Enlightenment, Renaissance, Progress, Evolution, Intelligent Design, etc., can have no meaning other than that described by human interests from one era to the next, so long as they are in accord with some business, government, religious or spiritualist philosophical orientation. There are no great mysteries to fathom, no great truths to be identified and itemized. No ultimate meanings to unravel, because they are all to be explained according to some mundane human context subject to an incrementally deteriorating environment which imposes itself on biological life demanding an adaptation like some whip-wielding overseer wanting a slave to grovel at its feet, and devise some religiously-intoned sanctification for its acceptance, partnered by some business interest guarded by some government.

Does not the majority have a right to choose a goal which enables it to accurately measure its progress and not simply the progress defined by the separate interests of leaderships in business, government and religion, or other spirit-based inclination advocating some preferenced journey to establish itself as a viable entity so that its dominant advocates are likewise provided a position of leadership, deferment and reward on Earth... a planet whose incremental deterioration they either refuse to recognize or deliberately conceal from others as to the ongoing effects of requiring adaptation so as to acquire some symbolic representation of sustained equilibrium whose calibrations must be incrementally adjusted because it too is deteriorating? Whereas humanity from time to time demanded of its leaderships to recognized rights which enabled them to acquired increased measures of equality, a greater qualification of this equality is to be afforded when it is permitted to test the justification for following the leaderships of all prevailing authorities. Hence, a New Communism does not speak of the domestic level of a global Revolution, but of a Galactic and then Universe-level. Hence, let the closing remark:

Onward, and literally... upward. At least until we are in Space, since "Up" up there is a relative term.

Date of Origination: Monday, January 27th, 2020... 7:02 AM
Initial Posting: Saturday, Februray 1st, 2020... 12:37 PM


Your Questions, Comments or Additional Information are welcomed:
Herb O. Buckland
herbobuckland@hotmail.com