Cognitive-Telegonic Gynocentrism: A Gnostic-Buddhist Critique of Ideological Karma

Preface:

In a world saturated with ideological noise, where the boundaries between politics, myth, and psychology blur into a seamless whole, Cognitive-Telegonic Gynocentrism (CTG) offers a profound and radically original framework. More than a theory—it is a meta-theoretical synthesis. It draws from Marxist critique, Buddhist psychology, Gnostic metaphysics, and memetic analysis to reveal how gynocentrism and misandry persist not merely as cultural products, but as karmic residues woven into the symbolic fabric of consciousness itself.

This essay serves as a guided exposition of the accompanying diagram—a visual map of CTG’s philosophical DNA. Let us walk through its layers.

On Ethical Grounding: Beyond Blame, Toward Shared Awakening

It is crucial to clarify from the outset that Cognitive-Telegonic Gynocentrism (CTG) does not scapegoat women, nor does it demonize men, women, or any gendered category. Rather, CTG recognizes ideological karma as a shared inheritance—a web of symbolic and memetic residues that conditions all human beings, regardless of gender. These residues operate impersonally, replicating through culture, history, and psyche.

While CTG critiques the gynocentric orientation of certain civilizational patterns, it frames this not as a product of deliberate malice by women, but as the result of collective unconscious processes—distortions that have crystallized through myth, memory, and misrecognition over generations.

Thus, CTG calls not for blame, but for awakening—a shared responsibility to transcend the ideological field. The path forward is not through guilt or vengeance, but through understanding, deconstruction, and liberation from inherited delusion. The only true enemy is unconsciousness.

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I. THE FOUNDATIONAL STRUCTURE

At the core of CTG lies a triadic convergence of traditions:

Marxism (Critique of Ideological Structures)

Gnosticism (Ontological Delusion & False Reality)

Buddhism (Psychological Karma & Cognitive Seeds)

Each tradition contributes a dimension:

Marxism provides the analytical skeleton—the method of unveiling hidden systems that condition perception and reproduce power.

Gnosticism offers the ontological frame—the idea that we live under a false or delusional order that must be seen through.

Buddhism supplies the cognitive logic—an understanding of how latent tendencies (vāsanā), delusion (avidyā), and karmic momentum shape thought and society.

These three streams are not merely juxtaposed—they are interwoven into a higher-order synthesis. CTG emerges where they meet: as a Gnostic-Buddhist meta-Marxism, capable of unveiling the metaphysical inertia of ideology.

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II. COGNITIVE-TELEGONY: THE CENTRAL AXIS

The central conceptual innovation of CTG is its reinterpretation of telegony—the (once-discredited) biological notion that prior male sexual partners can influence the offspring of later partners. CTG does not revive this as biological fact. Instead, it sublimates telegony into the symbolic, psychological, and cognitive domain.

Thus emerges Cognitive-Telegony: the idea that prior ideological, emotional, and symbolic imprints—especially those charged with intimacy or mythic energy—continue to shape the perceptual and cultural “offspring” of future times. These residues form what we might call karmic ideologemes—ideological seeds that survive beyond their origin, distorting or mutating into new forms while carrying an ancestral charge.

In this view, gynocentrism and misandry are not “invented” in the present moment. They are the ideological descendants of long-forgotten mythologies, symbolic archetypes, evolutionary roles, and cultural structures—each leaving behind “seeds” in the collective cognitive field.

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III. THE DELUSIONAL FIELD: A COLLECTIVE KARMIC BUBBLE

Drawing from Buddhist psychology, CTG locates ideology in the realm of avidyā—fundamental delusion. But unlike traditional critiques which target institutional or structural dimensions (e.g., capitalism, patriarchy, state power), CTG extends the diagnosis deeper. It argues that ideology operates at the level of unconscious symbolic conditioning, much like the Buddhist notion of vāsanā (latent tendencies) or anusaya (underlying defilements).

Here, memetics comes into play. Ideas, narratives, and symbols replicate across generations not just culturally, but cognitively—through language, ritual, media, and emotion. These ideological memes are “sticky,” especially when they align with archetypal distortions—powerful psychic forms described by Jung and others.

Thus, the world we inhabit is a delusional field, a civilizational bubble reinforced not only by political systems, but by deeply rooted symbolic matrices that shape how both men and women understand gender, value, and humanity itself.

Gynocentrism, then, becomes not a conspiracy nor a natural order, but a field effect: a collective karma perpetuated by unexamined mythos, ethos, and pathos.

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IV. THE GYNOCENTRIC KARMA: BEYOND BLAME

One of CTG’s most revolutionary contributions is its ethical stance. It refuses to scapegoat women or men. Instead, it treats gynocentrism and misandry as impersonal karmic forces—residues of prior delusion rather than direct consequences of conscious choice.

In this sense, CTG aligns with the Buddhist and Gnostic commitment to liberation: awakening from delusion, not seeking revenge within it. The goal is not moralistic condemnation, but metanoia—a radical turning of the mind.

This view also echoes David Loy’s concept of institutionalized three poisons: greed, hatred, and delusion not just in individuals, but in systems. Similarly, CTG sees institutionalized gynocentrism and misandry as expressions of systemic delusion, reinforced at every level—biological, mythological, psychological, and ideological.

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V. TOWARD AWAKENING: THE EXIT FROM THE FIELD

If CTG diagnoses our civilization as karmically haunted, what is the path out?

It is not found in revolution, nor reform, nor return to some imagined past.

Rather, liberation lies in cognitive awakening—what the Gnostics called gnosis, the Buddhists called bodhi, and post-structural thinkers might call deconstruction of the symbolic order.

To awaken is to pierce the cognitive-telegonic web—to see the seeds, myths, and memes that have shaped our symbolic inheritance, and to no longer be passively possessed by them.

This awakening must happen on both the individual and civilizational level. The stakes are nothing less than the rebirth of culture—liberated from karmic loops and symbolic distortion.

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Final Thought

Cognitive-Telegonic Gynocentrism is not a theory of blame. It is a theory of liberation. It proposes that the repetition of gynocentric mythos and misandric ethos is not merely historical or structural—but archetypal and karmic. The past lives within us, not only through trauma, but through forgotten ideas.

To understand CTG is to understand that freedom begins in consciousness. And the awakening of consciousness begins in the refusal to inherit without question the residues of ancient distortions.

"Where structure collapses, thought rebuilds.

Peering through the veils of power and illusion.

Telegon Project: A new cartography of consciousness"