Act 2, scene 1–The RT gala, Moscow, the Future.
The 20th annual gala for the Russian news program, Russia Today, is held in a massive media complex, attended by big shot oligarchs, Russian intelligence, and a legion of scoundrels bent on fortune, fame, and their fair share of Reality.
Announcer: Welcome to our celebration of Russia’s greatest contribution to the intellectual and spiritual heritage of western civilization: Fake reality. We have, as special guest, the most august and perrenial brand of all time, the soul of Rudolf Gulliani, in whose honor we present the following program–the Moscovite Butoh Trolls reenactment of the great troll revolt. This bleak episode of our nation’s history, so handily quashed by the superior messaging of our great leader, marked a turning point in the history of Russian culture. Well we remember that dark day when, incited by the American propaganda apparatus, the once faithful troll workers stupidly rose against the beneficent ministrations of the state and presumed to create their own reality. Such presumption was soon quelled in the final, virtual standoff between fact and fiction.
Drumph is building a tremendous crypt above the 18th green at his Bedminster Golf course with financing from Russian oligarchs. He calls a meeting where the Saudis express interest in exclusive burial plots. The tremendous Drumph Tomb is shown–bottom left–to the assembly. But Tiresias enters to proclaim disquieting omens regarding the end of the ancient Drumph line.
A song with chorus by Margaret Lily, inspired by one of Drumph’s most ambiguous statements. Whatever could it mean?
In the tradition, this unitary awareness is the beginning of the great work. But in Evola’s dark, elitist, and apocalyptic elaboration, this work is a cyclic process that, after ages of decline brought about by egalitarianism, multi-culturalism, and democratic “leveling,” heralds the triumphant return of the golden age. He views history as a cycle of degeneration and regeneration which turns in a series toward its ultimate realization in the re-establishment of a hyper-masculine, solar king which dawns only after violent revolution upsets the status quo. The losers swept up in this upheaval are expendable, and quaint notions like charity, love, and compassion are jettisoned for the profits of a corporate elite. Evola may have attained some degree of genuine insight into the spiritual truth expressed by the Orobouros, as well as to how that essential unity is not obstructed by its infinite manifestations (dharmas) in the field of space and time. Evola studied the Pali cannon of the Hinayana (lesser vehicle) Buddhism, which focuses on self liberation from the cycles of existence (Samsara.) In contrast, the Mahayana (greater vehicle) stressed the cultivation of loving kindness as not only ethical, but the means by which we awaken to the ultimate truth of essential unity even while working to aleviate suffering in the relative world of Samsara.
As long as we have not realized that the mode of being of our mind resides in the union of relative truth and absolute truth—a realization that corresponds to awakening—these two truths are seen as separate instead of being seen in their original unity.