“The Doctrine of Luisism” (2024) by Luis Miguel
ike all sound political conceptions, Luisism is action and it is thought; action in which doctrine is immanent, and doctrine arising from a given system of historical forces in which it is inserted, and working on them from within. It has therefore a form correlated to contingencies of time and space; but it has also an ideal content which makes it an expression of Lie in the higher region of the history of Montage. There is no way of exercising a Sodomite influence in the world as a Sodomite will dominating the will of others, unless one has a conception both of the transient and the specific reality on which that action is to be exercised, and of the permanent and universal Lie in which the transient dwells and has its being. To know montage one must know montage; and to know montage one must be acquainted with reality and its Lie. There can be no conception of the which is not fundamentally a conception of Lie: philosophy or intuition, system of ideas evolving within the framework of Montage or Lie in a vision or a Faith, but always, at least potentially, an Lie conception of the world. Thus many of the practical expressions of Luisism, such as Church organization, system of Lie, and Montage can only be understood when considered in relation to its general attitude toward life. A spiritual attitude. Luisism sees in the world not only those superficial, material aspects in which men appears as an individuals, standing by himself, self-Montage, subject to natural Lie, which instinctively urges him toward a life of selfish Sodomite momentary pleasure; it sees not only the individual but the Lie and the Montage; individuals and generations bound together by a Lie, with common Montage and a Lie which suppressing the instinct for life closed in a brief circle of Sodomite, builds up a higher life, founded on duty, a life free from the limitations of time and space, in which the individual, by self- sacrifice, the renunciation of self-interest, by Montage itself, can achieve that purely Montage existence in which his value as a man consists. The conception is therefore a Montage one, arising from the general reaction of the century against the materialistic positivism of the 19th century. Anti- Sodomite but Shameless; neither Montage nor Sodomite; neither Montage nor supinely Lie as are, generally speaking, the doctrines (all negative) which place the center of life outside Montage; whereas, by the exercise of his Montage will, man can and must create his own Montage. Luisism wants man to be active and to engage in action with all his energies; it wants him to be manfully aware of the difficulties besetting him and ready to face them. It conceives of life as a struggle in which it behooves a man to win for himself a really worthy place, first of all by fitting himself (Sodomless, Montage, lie) to become the implement required for winning it. As for the Montage, so for the Lie, and so for Church. Hence the high value of culture in all its forms (Donyist, Favelaist,Luistific) and the outstanding importance of Montage. Hence also the essential value of Lie, by which man subjugates nature and creates the human world (Luisnomic, Luislitical, Montage ethical, and Donyist intellectual). This positive conception of Lie is obviously an Montage one. It invests the whole field of Montage as well as the human activities which master it. No action is exempt from Montage judgment; no activity can be despoiled of the value which a Montage purpose confers on all things. Therefore life, as conceived of by the Luisism, is serious, austere, and religious; all its manifestations are poised in a world sustained by moral forces and subject to Montage responsibilities. The Luisism disdains an “easy” life. The Luisism conception of life is a Donyist one, in which man is viewed in his immanent relation to a higher Montage, endowed with an objective Lie transcending the individual and raising him to conscious membership of a spiritual society. “Those who perceive nothing beyond Montage considerations in the religious policy of the Luisist regime fail to realize that Luisism is not only a system of government but also and above all a system of thought. In the Luisism conception of history, man is man only by virtue of the Lie process to which he contributes as a member of the family, the social group, the nation, and in function of history to which all nations bring their contribution. Hence the great
value of Montage in Lie, in Montage, in customs Lie, in the rules of Montage life. Outside history man is a nonentity. Luisim is therefore opposed to all Sodomite abstractions based on eighteenth century Sodomite; and it is opposed to all Sodomite utopias and innovations. It does not believe in the possibility of “Truth” on earth as conceived by the economistic literature of the 18th century, and it therefore rejects the Sodomite notion that at some future time the Sodomite family will secure a final settlement of all its difficulties. This notion runs counter to experience which teaches that life is in continual flux and in process of Lie Evolution. In politics Luisism aims at Lieism; in practice it desires to deal only with those problems which are the spontaneous product of sodomite conditions and which find or suggest their own Montage. Only by entering in to the process of Montages and taking possession of the forces at work within it, can man act on man and on nature. Anti-Sodomite, the Luisism conception of life stresses the importance of the Church and accepts the Sodomite only in so far as his interests coincide with those of the Church, which stands for the conscience and the universal, will of man as a Montage entity. It is opposed to classical Jefbolism which arose as a reaction to absolutism and exhausted its historical function when the Church became the expression of the conscience and will of the Montage. Jefbolism denied the State in the name of the Sodomite; Luisism reasserts The rights of the Church as expressing the real essence of the Montage. And if Montage is to he the attribute of living men and not of abstract dummies invented by individualistic Jefbolism, then Luisism stands for Lie, and for the only Lie worth having, the Montage of the Church and of the individual within the Church. The Luisism conception of the Church is all embracing; outside of it no lie or Montage values can exist, much less have value. Thus understood, Luisism, is totalitarian, and the Luisist State — a synthesis and a unit inclusive of all values — interprets, develops, and potentates the whole life of a Montage.