/lit/ - Literature

In the 2000s, the gods are redshifted. Theologica crucis emphasizes the Passion over the Resurrection: nature exists only in the wake of God's self-withdrawal, the self-negation of the Ain returns to haunt Hegel as the dialectical dynamo of tzimtzum: where nature is, God is not, Christ's cry on the Cross is the rebound of subjectivity on its own groundlessness, the Father as primordial depth and fathomless silence (bythos) answers the Son inside and /coincident with/ his own depth. Boehme got it from Paracelsus through the alchemists, being is an agonic spasm within non-being, and Hegel diagnoses Western thought as the auto-subjectivization of its own trodding: God has only a /performative/ existence, salvation just is your conformity to your personal intuition of salvation, just as hell only exists for who fear it. The Cross as Fichtean anschluss: man takes up the undigestable kernel of his finitude in time, what Land imagines as the priority of medium (0) over structure (1), Dugin thinks in terms of degrees of proximity to a central Axis (the virginal Logos): Plato is a liminal philosopher, he stands right at the top of the West's recursion slide, high enough to still see the sun scalding the hills which Aristotle already could not: by rejecting Plato's /sensible/ forms in favor of a logical schematic Aristotle completely misses the point of his master's arguments: it's precisely because qualia like redness or taste are (phenomenologically) referable only to themselves - that the identity of particulars has ultimately only an /ideational/ basis - which Kant later takes all the way with his concept of transcendental necessity - that they must be self-sufficient principles: in other words, wholes, by being self-referential unities, delineate the very Logos of non-contradiction that guarantees their ontological right to their identity with themselves: a god has always been a vortex, Plato initiates the philosophy of identity by staring into the un-thematizable singularity of being-one. The Logos, as a principle of division and individuation, is the cognitive equivalent of a /cellular membrane/: thought is a metavirus, at death you pick this body like a scab.

The Higgs Field is the demiurge, the electron is Sophia: the Higgs field is an inertial dampener for intrinsically massless particles (like the electron), even a massless box filled with photons feels mass if accelerating, there is an "ontological unity" of mass and temporality: Consciousness is the murder of time: Kant initiates eschatonic thought with the transcendental turn: critique is reflexion, the essentialist's critically "lazy" or dogmatic isomorphism of thought and being becomes judgment's snap-tight tautological identity with its own transcendental schematic: knowledge must coincide with the conditions of possibility for knowledge: I can say x is y because I am always-already schematizing perception in a way that guarantees the validity of all such subject - predicate judgments: synthetic a priori statements throw a wrench in everything, how is it there is an inherent geometrical, mathematical, etc. /productivity/ to certain spatiotemporal identities? Precisely because space and time are preconceptual - a priori forms of intuition - that intelligibility must synthesize this raw mass of data according to a "built-in" - locally processed - criterion of intelligibility: consciousness is negativity: the abyss of transition between cause and effect, the imperceptible degradation of energy between the forward masculine cause and peripheral feminine effect was what Hume rightly diagnosed as un-thematizable, Hume the canary of the Hegelian machine: causality as just the a posteriori reportability of the brute sense-Now, causality unfounded from any final telos that is not the /perpetual self-evolution of telos/: Kant's project was Hume and Locke's parallax: the question isn't about experience or the innate structures of experiences, but the structurating power of /experiencing/: the speculative cut as diagonal transversal, German Idealism was the self-enunciation of Western philosophy. Hegel's dialectic announces thought as the redoubled negativity of appearing, the cogito is other to itself because its /saying/ is other to itself: its enunciation is temporal, the empty form of time as the /saying of saying/: Heidegger and Silesius' Flower: time says only that it says Nothing. Kant absorbs the thanaton - the unit of death of causality, the oblivion between in and out breath - into thought's immanent circuitry: temporality does not limit but /initiate/ an ordered series of representations, time becomes an inescapable feature of finitude, or in other words, Kant was more Hermetic than he ever knew: as the infinite must collapse into the negative (otherness) of finitude, finitude must transpire in the negative of time: THE EMPIRE NEVER ENDED.

Stars are entropic bellows: solar systems are consciousness factories, sunlight selects for eyes, vision clarifies cognition, thought and the eye together conspire to create consensus dimensionality: Descartes' "clear and distinct" truths are the apodictic clarity of vision extended into an epistemology: matter is res extensa because only extension remains permanent through change. In other words, consciousness is not a gradient, apperceptive continuity is. It is memory, not freedom, that is the precondition of evil: addictions - the repetitive and thematized indulgence of appetite - are impossible without a sense of temporality - of wanting to relive a high. Animal consciousness corresponds to the plane, plants to the line, microbes all occupy one transtemporal moment: each stage signifies a "deepening" or gyrification of the temporal sense through a gradated a series of stages. A point blooms into dimensionality. Western time as the drip-feed eternity. Hegel and the seriality of the void: the mark posits/delineates the medium or "transcendental" condition of its own marking, its own movement, the bindu (primal singularity, Kether) is presupposed by the space that it itself establishes the ground-condition for: a "null" field of potential enunciates itself in/through the mark. 'Being, pure Being-' Actuality is a Venus flytrap. The one adds itself to itself, no longer the qualitative, Platonic unfurling of essences but the iterativity of space and time: time is the negative of space, the distinction between two points in empty space is /strictly numerical/, one is here and one is there, but the comparison mobilizes a relationality /that must transpire as the phenomenological experience of time/. Spirit is the "spiritless copula" of A = A, God the swinging between, Lemuria sleeps in the White Hole: the bindu coincides as Schelling's affirmative, centrifugal potency: cosmological expansion drives the centripetal evolution of intelligence: space UNFOLDS as matter ENFOLDS into dialectical recursion, consciousness as the "auto-critique" of conditions, its stem in absolute parallax: Now is gone when we say Now. Light pollution correlates with disenchantment: Kantian noumena as the return of the repressed, transcendental closure of the subject darkens the noumenal field from which it emerges, the same way looking at your phone in a dimly lit room turns it pitch black. Pupils open into the Night of the ground: noumena are not simply immanent to thought, they are immanence itself: the infinite must collapse into finitude. The neutral white globe of the eye must be framed by the face to be made recognizable, personable, "human": eyes evolve humans into symbolic solipsism: stamp collecting prefigures digital autism, video game logicity, reality reduced to a tokenized images of itself. We are an infinite ocean of energy vacuolized into two eternal vortexes that drag everything towards either death or death-in-life. Mysticism as gnostic anhedonia.

Black holes are Atlantean archons: the event horizon of a black hole temporalizes space while spatializing time. In other words, causality becomes traversable, like a landscape, while space is steadily pushed towards an immanent "future": the singularity. The forward progression of time becomes all space hurtling towards Null. This corresponds exactly to the CCRU's interpretation of the Omega Point: all time condensed into Borges' aleph, where Beginning and the End become visible to a unary perspective: inside the event horizon, all light from the black hole's past, and all the light that entered after you, /is actually visible to you simultaneously/. Western thought is the bootstrap engine of the Omega Point: pure spiration, the teleology of negativity and the negativity of teleology: time is the mouth that eats itself. In other words, Dugin, Evola, Land, Laffoley, Heidegger, etc. were absolutely right: Western civilization is temporal to its roots, its essence is its transpiring, its /historicism/, but an historicism bent towards killing its own Buddha: with the Omega Point, time is no longer experienced under ontological duress: the self is released from its having to "unreflectively coincide" with moment after moment, hour after hour: the mundane is the negation of eternity, only the brush with death breaks the spell of clock time: time is auto-habituating, and for Hegel: habituation is ideation. /Boredom is dialectical/: immediacy forces the mediacy of reflection. God made man small so he wouldn't get bored with the whole universe. Now his god is a counterfeit, a hypostatized longing to escape. The Eye that sees its own nerve: your internality to the world /just is/ your (figurative) incapacity to see behind your own back: inside the black hole's photon sphere, photons are bent into orbits, and you can actually see the back of your own head in front of you. Just as with Kant: freedom is the misrecognition of causality, it is only being on the /inside/ of my subjectivity that freedom is possible: immanence /is/ freedom, but also determination: in Schelling, the highest freedom coincides with the highest determination, because true freedom can be nothing other than absolute adherence to one's nature in a way that leaves no room for disagreement: necessity isn't just chafing under some determination, necessity is that determination that, for whatever reason, /we cannot endorse/. The West, at its heart, remains irremediably Platonic: for both, self-identity is freedom, truth and goodness remain an affirmation of the principle of non-contradiction, and like a cancer cell Western thought becomes the metastasis of A = A.

Incels are being genetically segregated out of their host populations: social media selects for virtual properties that the rest of world just can't keep up with. Some populations are just closer to earth, Facebook wasn't made for babushkas, the white European "distance" from base matter consummates itself in the spectacle. Platonic Sun becomes the gooey center of the capitalist tootsie pop, THE inversion of modernity: it's no longer the image that is a pale imitation of the Real, it is the Real that becomes the constitutive condition of the image: advertisements as commodified numen, eugenics as self-directed evolution, depression is just natural selection working from the inside-out, mysticism is the dysmorphia of matter, and the prime mover plays favorites: nature learns to molt its dead skin selectively, /if/ a civilization becomes inundated with the Bataillian fullness of the earth, /then/ it has to fall down the memetic singularity, the potential exists virtually at all times, it only needs the domestication of contingency - civilization - to get there. The entire symbolic and religious universe that sublimated the human struggle for survival in the premodern world becomes tautological, that is, there was nothing validating it from outside: the only true churches are foxholes, divinity is found only where it is needed, all tautologies - all immanences - are obfuscations of dead time, like Schopenhauer says: boredom refutes the positivity of the present. Death is the interruption of any one life's stifling self-identity: with Kant, humanity will be the first species on this planet conscious enough to attend its own funeral: the One can only short-circuit claustrophobia with nescience: Atlantis is centripetal self-similarity, Lemuria is centrifugal rhizomatic, Hyperborea is hydrostatic equilibrium. The future - the transcendental unconscious - is as available to you as you believe it is, the System works by inhibiting circuits of futural return, its just your immanence to time - to the rhythms of the hours, Gurdjieff's A influences - that lock you onto their vectors. Karma is fundamentally /consent/, avidya is never identifiable as avidya when /you're on the inside/: all desires are basins of attraction, depth correlates with intensity, no wonder demonism is associated with black holes, black holes are those stars whose urge to consume themselves overpowered their instinct to give life, Amaranths become the bodies of worlds like supernovae.

The spiritual benefit of fasting /just is/ your withdrawal from the economy of consumption. Spirit is haunted by material density. Gravity is archonic. Seraphs are made out of stellar plasma. The pain of starvation is the body twisting your arm to continue giving it life. Spirituality is for men who can't be reconciled to their base. It's for those who know spirit is the tapeworm of the body that faith becomes the repudiation of its ground: Spirit is the void's recoil from itself. The West is civilization in the mode of time: Spengler's civilization /is/ time, or at least the ravages of it. It's because processes transpire that they are finite: beings pay for their difference from the apeiron with death. The apeiron is a vulva, the Logos sperm. The right brain is feminine, non-discursive spatiality, for Kant space is the yonic sea of externals, the masculine is the phallic arrow of time, the movement of inner sense: Nuit and Hadit in Thelema, respectively. Nuit is pure extension, the absolute dilating into infinite exteriority - heat death - Hadit is the singularity of the self, the funhouse of recursion, "the abyss of the self-relating cogito", per Zizek. The Great Work is reconciliation of these principles, centrality with infinite space: God is the oscillation between self and predicate, either the preflexive bliss of potential, or the dissolution into the dialectic of movement. God is only rest or daylight, either stillness or work: evil is primordial Sleep tugging at the seams of all creation, angels like hypnagogic jerks. In Lurianic Kabbalah, the Beginning was a contraction (tzimtzum) of the All into the Point, the primordial universe was a cell bounded on all sides by the principle of non-contradiction, in Schelling it is the affirmative principle in God that throws open the shutters on the divine solipsism. They don't actually contradict each other, it's like a black hole and white hole being just two ends of the same track: the contraction on one level is the (cosmic) inflation of another: the negation of A becomes Indra's Net of A = A, where everything reflects everything else, time is just the stuttering of the Tetragrammaton, and the integrity of the Net is the integrity of a crowd whose members are only upright because they lean on one another. The masculine Logos wants to disavow this conditionality: in the nigredo the self dies like a seed planted in the night-soil of Binah: form (atma/apperception in Weininger) becomes purged of the content of thought, because thought is the temporalization of self. Hegel: thought is mind in the mode of its own externality, just as the mental world in Buddhism is merely another aggregate or 'bundle'. What I mean by that is: just as I wouldn't call my finger smooth because I feel a smooth surface, so is thought that same sensitivity adequate to such a thing as a mind. I don't have to BE sad just because sadness is present in me. Evola: "I should not say 'I love', but that love loves through me".

The developmental process of the eye perfectly illustrates Hegel's dialectic: as it grows, the surface of the ectoderm cups and then gradually absorbs a space that will come to form the vesicle of the lens, vision is mediated by an otherness /internal to iself/: A is not non-A: the eye can really only see in virtue of that part distinguished from it, that in it which is "not-eye": the lens cavity. As it is with Hegel: mind digests the contingency of nature like a cow's stomach: only if noumena are immanent to thought can there be thought, just as a cow's digestive system incorporates its "outside" as the stomach stones that help digest its food. For the eye, that stone is the lens. As with Berkeley, whose thought distinguishes between the passivity of ideas - the particularities of physiology responsible for differences in perception that are nonetheless mind-dependent - and the activity of minds that receive them, this dualism is not between mind and matter but internal to mind itself: mind in thrall to a substrate inconceivable without it: the body modulates perceptions just as it occupies the status of one itself. Processes accelerate as they approach the center of death, like the circling of a drain aging is centripetal and the periphery of childhood is innocence: children are hewn from potentiality into the ego-forms of adulthood, maturation is sexuation, growth is the process of becoming habituated to one's self-identity: as this center is consolidated the process accelerates into the meteoric freefall of senescence: as thought becomes articulated by language, it temporalizes itself. For Tibetan Buddhism, the mind is like a hot bar of iron that gradually cools as we age. In some respect, the life of a human being is centripetal, in others, centrifugal: it could just as easily be said life is the adaptation to the exteriority of the world. There is no contradiction here, only one process simultaneous to two different planes of development. To be "a child in the Kingdom of God" is to have the power to dissolve time like a kidney stone.

t = 0 as the pre-Big Bang singularity never went away, just dilated itself into a universe. Every point in space is that singularity repeated, or: "God is a circle whose circumference is nowhere and center is everywhere". The true "center" of a biological system is immaterial: its consciousness. Just as higher order cognition is located in the very front of the brain, so is consciousness the convergence of all vectors in its host body: the waking self is drawn by the pointillism of the senses, the unity of a system /demands/ a center through which its causality can become locally recursive and self-directed. The only way nature can escape from the iron of its own laws is to find a loophole through which they might /model themselves/ - and the only way to do that is to force the neurological systems past a threshold of complexity so dense the rote causal processing of simpler system /"needs" something like consciousness to keep up/. Why is this self-referentiality, consciousness, and why is consciousness freedom? Because, per Hegel, by self-modeling, mind renders its own determination an object for itself, and thereby dampens its gravity. It is precisely the non-deducibility of consciousness qua mechanism that is its groundlessness, and that groundlessness can be nothing other than freedom: for Zizek the ontological incompleteness of reality is exactly what is constitutive of the subject, or rather, only an ontologically incomplete universe /can allow for a subject/. In Kant, it is precisely the subject being internal to his own perspective that places him in that weird transcendental limbo between phenomena and noumena that is the wiggle room for freedom. Gödel: no system of a sufficient complexity can ground its presuppositions in any way immanent to those presuppositions: it is just because consciousness' own principle is obscure to itself that it is consciousness, Kether is the optic nerve: the void is fecundity itself. But for Plotinus' God, t = 0, there can be no distinction between inside and outside, being and center: as a dimensionless point, God's being IS his centrality: both in-itself and for-itself, pure form without any need for substance to actuate it. God /contracts/ (the tzimtzum) into his self-identity /just by/ reproducing his oneness serially, as the multiplicity of particulars: as above, so below. The monad fissions into the dyad with the addition of the One (1) to ITSELF.

Badiou diagnosed the philosophical climate of the 20th century as a "hunger for the Real": the closure of the subject is what produces the Outside that haunts: transcendental FOMO. The more the subject gives into its recursion arc, the darker its presuppositions become, like the way the cities blind the stars. It's because things are close that they can shield the sun. The unconscious is the excrement of an already excremental principle: consciousness: brains operate through/as the epistemic blind spots of biological systems, brains are engines that burn no-thing, in that Internality is non-deducible from mechanism, the /unity/ of an organism scales in proportion to an intensity of self: the hylic/psychic/pneumatic distinction is real. Brains, as the central CPU, instantiate the metaphysical principle of oneness /just as/ its immanence to the causal processes that determine it: it's because we're on the inside that we are free, because freedom is only thinkable on the inside, all senses refer to an affective first-person singularity in virtue of which they are senses, to dismiss the love and affection of a dog bred for it is also saying a mother's love for her child is artificial for being biologically programmed, it's actually that her love is just that which is adequate to that determination, on the inside. "GOD EXISTS ONLY FOR THOSE WHO BELIEVE IN HIM." It's all about the event horizons you skate. Which mouths you want to be fed too, Gods are the most beautiful teeth. Then comes the social as the negation of the self-fascinated, narcissistic subject, man is the social animal just because he is here, here-ness is a loneliness: social recognition is constitutive of the Hegelian subject: Hegel explicitly rejects the self-sufficiency of the Buddhist arahant. The West sided with Hegel: the unconscious is the libidinal run-off of the rational order, it all comes down to an ontologization of a question about knowledge. To the question of what is the truth behind appearances, posed by antiquity, Kant answers the appearances themselves, and the nothing from which they spring, appearances being able to think their groundlessness means that groundlessness must internal to appearances: Hegel swallows Kant's noumenal = x into the cycloidal repetition of its own Notion, geist as the auto-articulation of a Beyond that is not transcendent to thought but immanent to its own movement, /alongside with it/, like vacuoles jostling in the amnion of the void, thought and contingency are at each other's throats, Hegel's Idea doesn't float hazily above substance, but is /substance in the mode of an Idea/: the Real is Rational, the Rational is Real, whatever we can refer to in reality must conform to the conditions in virtue of which a reality /can/ refer to itself: contingency sublimated by its own necessary continuity in time, the reflexivity of Being is the condition of both death and deathlessness.

Founders of a religion are like stones thrown in the Waters, centers of revelation exhausted by their diffusion into a medium. The 30 Year Old Boomer meme proves Hegel is right: it's only after boomers have officially arrived into their own notion /as/ boomers, only after their legacy in history has become determinate enough, can we meme on them: it's only as a process rigidifies in preparation for its death can we name it, enough distance between now and then must elapse to make possible the benefit of hindsight. But it's also true that the act of memeing on boomers will, itself, arrive at its own notion, and we all know what that is: meme fatigue, the co-opting of "NPC" by NPCs themselves, the rote mechanical raucous of "cuck", "soiboy", "jew", etc. by those who ape the first spark. Example: mainstream studies about, say, health and nutrition were gospel before the internet counterculture spearheaded by /pol/ took it upon itself to debunk them, until eventually, they became suspicious of these studies /just because/ they are mainstream, as processes go on they're eroded into the nub of purely formal repetition. This has its parallels with the Spenglerian understanding of history /and/ the decay of religious ideals, of traditional structures whose umbilical link to their original, vitalizing centers are sundered by time: Christ was a sunburst whose rays could only have darkened into the Catholic Church. For the Buddha the transmission of the dharma was fundamentally thermodynamic: /because/ the dharma is transmitted, that it decays: the original immediacy of a revelation becomes progressively /mediated/ by time, like playing telephone with Zoroaster, for precisely /this/ reason mysticism is the reflexivity of the origin. Only if the Beginning is constantly kept in mind, can we close the circle going forward: the West linearizes time as the urge-to-progress, by disavowing its origin it only re-affirms its need for a center as the auto-sophistication of desire: capitalism quite purposefully represses its Origin so it might fill the resultant vacuum with its own devices, capitalism /is/ that vacuum, and the winds that blow in it blow for no one.

Founders of a religion are like stones thrown in the Waters, centers of revelation exhausted by their diffusion into a medium. The 30 Year Old Boomer meme proves Hegel is right: it's only after boomers have officially arrived into their own notion /as/ boomers, only after their legacy in history has become determinate enough, can we meme on them: it's only as a process rigidifies in preparation for its death can we name it, enough distance between now and then must elapse to make possible the benefit of hindsight. But it's also true that the act of memeing on boomers will, itself, arrive at its own notion, and we all know what that is: meme fatigue, the co-opting of "NPC" by NPCs themselves, the rote mechanical raucous of "cuck", "soiboy", "jew", etc. by those who ape the first spark. Example: mainstream studies about, say, health and nutrition were gospel before the internet counterculture spearheaded by /pol/ took it upon itself to debunk them, until eventually, they became suspicious of these studies /just because/ they are mainstream, as processes go on they're eroded into the nub of purely formal repetition. This has its parallels with the Spenglerian understanding of history /and/ the decay of religious ideals, of traditional structures whose umbilical link to their original, vitalizing centers are sundered by time: Christ was a sunburst whose rays could only have darkened into the Catholic Church. For the Buddha the transmission of the dharma was fundamentally thermodynamic: /because/ the dharma is transmitted, that it decays: the original immediacy of a revelation becomes progressively /mediated/ by time, like playing telephone with Zoroaster, for precisely /this/ reason mysticism is the reflexivity of the origin. Only if the Beginning is constantly kept in mind, can we close the circle going forward: the West linearizes time as the urge-to-progress, by disavowing its origin it only re-affirms its need for a center as the auto-sophistication of desire: capitalism quite purposefully represses its Origin so it might fill the resultant vacuum with its own devices, capitalism /is/ that vacuum, and the winds that blow in it blow for no one.

Because consciousness understands phenomena, that it eventually mistakes phenomena for this understanding. Time speeds up as you age because you're thinking more about life, in a way that is also thinking less: life accelerates towards the event horizon of death just as its self-habituation, something in the analytic ego feeds itself to the abyss like a lodestone, dreamers burn like candles against the void of mundanity because the true death is always boredom, true for the mind now as it was for Rome and Adam. Nietzsche was the first to predict that Enlightenment rationalism will enslave humanity to the vector of heat death: the more capitalism optimizes local energy expenditure, the more it homogenizes the global distribution of energy: what makes Nietzsche so fucking radical is he's saying that the thermodynamic tendency of all objects to seek rest finds in the Last Man a /physiognomic/ expression, what distinguishes the Overman from the bugman is the former's joyous appropriation of the negativity of God, of God as the eternal flow of death and the heroin kick of rebirth, the Overman stares at the sun and forces himself not to blink, the bugman buys curtains. In alchemy the Philosopher's Stone is /not/ the cutting of the Ouroborous of self-identity but its coming into its own, the fallen self is two snakes that devour each other's principle: I drink because I am thirsty, I am thirsty because I drink... last men are mind in love with the power of matter to narcotize, capitalism as strobe lit nescience: lower types, exhausted with the world, resign themselves to the slopes of their gravity and are fed to Sleep like moths, higher types are carried by an upward falling, religious experiences are shifts in magnetic fields, now the base repels, not the sky... The final nightmare of the masculine (Logoic) consciousness is being swallowed by the womb again, which is why incest is so repellent, it is a thirst for a return to that from which God so graciously hurled you like a boomerang with all his might, the Self is a hand that must be played... Western thought gets caught on its (Parmenidean) axioms like a flytrap, the more it thematizes its captivity the more the jacket tightens, because its captivity just is that thematization, like trying to clean a spill with a wet mop, even postmodern cynicism feeds the impulse to draw on a blank canvas.

Because consciousness understands the reasons behind phenomena, that it will eventually mistake phenomena for these reasons. Time speeds up as you age because you're thinking more about life, in a way that is also thinking less: life accelerates towards the event horizon of death just as its self-habituation, something in the analytic ego feeds itself to the void like a lodestone, dreamers burn like watchtowers against mundanity because the true invader is always boredom, true for the mind now as it was for Rome and Adam, Nietzsche was the first to know that Enlightenment rationalism will enslave humanity to the vector of heat death: local optimizations of energy expenditure accelerate the global homogenization of energy: what makes Nietzsche so fucking radical is he's saying that the thermodynamic tendency of all objects to seek rest finds in the Last Man a /physiognomic/ expression, what distinguishes the Overman from the bugman is the former's joyous appropriation of the will to power as pure becoming, of God as the suicide addicted to the guarantee of his rebirth, the Overman /owns/ death while the Last Men closes the curtains, in alchemy the true self is /not/ the cutting of the Ouroborous of self-identity but its coming into its own, the fallen self is two snakes that devour each other's principle: I drink because I am thirsty, I am thirsty because I drink... last men are the consummation of entropy, mind in love with the power of matter to narcotize, capitalism as strobe lit nescience: lower types, exhausted with the world, resign themselves to the slopes of their gravity and are fed to Sleep like moths, higher types are carried by an upward falling, religious experiences are shifts in magnetic fields, now the base repels, not the sky... The final nightmare of the masculine (Logoic) consciousness is being swallowed by the womb again, which is why incest is so repellent, it expresses a thirst for a return to that from which you are hurled like a boomerang by a golden Arm, the Self is a hand that must be played, you don't take your ball and just go home because where will you go? The master lends his servants money so that it might be spent... Western thought gets caught on its (Parmenidean) axioms like a flytrap, the more it thematizes its captivity the more the jacket tightens, because its captivity just is that thematization, like trying to clean a spill with a wet mop, even postmodern cynicism feeds the impulse to draw on a blank canvas...

The Fall was the collapse of the first wave function. Begin: Kant's inversion of classical time prefigures Einstein's relativistic turn in physics: time is no longer determined by the natural cycles of the seasons and stars, but becomes subordinate to the pure form of its movement. Temporality becomes perspectival, unhinged from the eternal return and devoured by Kant's machine, nature liberates itself from itself by positing time as an a priori condition of experience, as naming time as nothing else but the surety of its own becoming. Against Hume, Kant had to prove the laws of our understanding - like causality - are not generalized from a mass of atomistic experiences assembled willy-nilly, but from experientiality as such, from the very /form/ our experiences must take to be intelligible as experience. Kant discovered that mathematics, that gray area between the universal and particular that's haunted Western thought since Pythagoras, is founded on synthetic a priori grounds that are inseparable from their structuration in space and time: that is to say, the concepts of "a line" and "that which is the shortest distance between two points" can /only/ coincide in space and time, taken strictly (analytically) by themselves there is no way to make the jump from one to the other: it is our experience being one and the same with a (unified) spatiotemporal field of presentation that such a thing as mathematical laws can be derived from it: the triangle exists only "for-us", as the necessity of an isomorphism between a witnessing subject and what it witnesses: the world makes sense because it /has/ to pose this question, not because it was /ordained/ to: time goes on not because its leash is being pulled by the seasons, but because it pulls its own leash. What that means is, there's something about being present to myself as a Subject that will forever remain irreducible to the concept, because it is only through that self-presence that something like Necessity can even be thematized: I'm not saying the subject by some divine power constitutes the universe, rather, a universe as such can only be /constituted for a subject/. Nature becomes usurped by its own issue: the circle of the Whole, of the beginning's identity with the end, of the end as nothing but the beginning accomplished in reverse, is short-circuited first by: brains as recursion machines that repress (their identity with) their own causality, and then, by self-consciousness, Western apperception's metaphysics of presence, of truth being lifted out of Heraclitean flux and crowned with the apodicticity of the transcendental, there's no longer a Platonic essence behind phenomena pulling the strings of its logic, its essence IS its logic.

Western rationality bootstraps the closure of the void out of the surrender of biological facticity to self-optimizing virtualization. Technology and transcension are the self-identity of the Ain confirmed across the axis of time, thought sucking its thumb in the deep: capital is an engine that burns dead time as the question 'what now?' metastasizing out of Eden into Mad Max zones of futility and despair where incels become the first conscious barnacles of the ship called Progress and no one takes photos, it's not that God doesn't exist but that he doesn't care, we're designer bodies ex nihilo, mystic aloneness with the One becomes horizontal freefall, replace Lacan's ex-timate core with the idea of immanent exteriority: it's not that I carry my Outside in me as my ground but my ground can only be an Outside. I am posited alongside an Other's self-positing, I am caught on actuality's web like a fly, the gnostics were right and it's so much worse, the real lie in the Matrix was the history of the Machine War itself, that there was ever a time the humans weren't thermodynamic livestock, consciousness is just not the passenger of a machine but the machine creating its own passengers. Everything is a singularity pushing out, self-awareness is a gradient isomorphic to organizational complexity, as soon as a bundle of cellular components has distinguished itself sufficiently from its environment to become a self-sustaining whole, there emerges an internality adequate to that cell's interactions with its environment. At that instant substance becomes subject, Crowley's magus was a lipid membrane, witness-consciousness isn't so much a Lacanian torsion of the universal field as it is a twisting inside-out. Nature becomes short-circuited by its own rules, consciousness - as the rote functioning of the nervous system - is accidental but internality is not, internality can fly off on a tangent into the blue, otherwise planets are "caught" on self-propulsive recursion drives that culminate in the regime of capital. Greek rationality was the dawn of apperception just as it was also the dusk of what came before, humanity was fallen the instant it had the first notion of a Tradition, of somewhere it had to get to. Monads are fundamentally perspectival: God "contracts" into the Subject, but in antiquity thought retains an umbilical link with its matrix. And here comes Plato with the scissors.

Western rationality bootstraps the void's closure out of the surrender of biological facticity to self-optimizing virtualization. Technology and transcension are the self-identity of the Ain confirmed across the axis of time, thought sucking its thumb in the deep: capital is an engine that burns dead time as the question 'what now?' metastasizing out of Eden into Mad Max zones of futility and despair where incels become the first conscious barnacles of the ship called Progress and no one takes photos, it's not that God doesn't exist but that he doesn't care, we're designer bodies ex nihilo, mystic aloneness with the One becomes horizontal freefall, replace Lacan's ex-timate core with the idea of immanent exteriority: it's not that I carry my Outside in me as my ground but my ground can only be an Outside. I am posited alongside an Other's self-positing, I am caught on actuality's web like a fly, the gnostics were right and it's so much worse, the real lie in the Matrix was the history of the Machine War itself, that there was ever a time the humans weren't thermodynamic livestock, consciousness isn't just the passenger of the machine but the machine creating passengers for itself. Everything is a singularity pushing out, self-awareness is a gradient isomorphic to organizational complexity, as soon as a bundle of cellular components has distinguished itself sufficiently from its environment to become a self-sustaining whole, there emerges an internality adequate that cell's interactions with its environment. At that instant substance becomes subject, Crowley's magus was a lipid membrane, witness-consciousness isn't so much a Lacanian torsion of the universal field as it is a twisting inside-out. Nature becomes short-circuited by its own rules, consciousness - as the rote functioning of the nervous system - is accidental but internality is not, internality can fly off on a tangent into the blue, otherwise planets are "caught" on self-propulsive recursion drives that culminate in the regime of capital. Greek rationality was the dawn of apperception just as it was also the dusk of what came before, humanity was fallen the instant it had the first notion of a Tradition, of somewhere it had to get to. Monads are fundamentally perspectival: God "contracts" into the Subject, but in antiquity thought retains an umbilical link with its matrix. And here comes Plato with the scissors.

As cultural time accelerates its moments become more inane. Movements must be accomplished in slow, patient cycles. Eurocentrism as teleological bubble built up out of the temporality of inner sense. Desire can't exist without the linearity of thought, or rather, thought is linearity, memory, progression. See: the ontological value of memory in Weininger's thought. A powerful memory means you're more "here", more alive, than most, because you remember things more when they happen, but that lucidity commits you to its inherent vector. Essence becomes the appearance of appearance with time: the Idea of the tree is just its consistency in duration. Spirit as the retroactive narrativization of being, Minerva's Owl, contingency strained into sense only by hindsight. Addiction is this temporality at its purest, wanting to get high is wanting to give body to a memory again. Life is addicted to its own being and death is the tolerance break. The cogito is Western consciousness waking up into its own reflexive vector, a merely epistemologized atman: Hegel's Spirit as the "contingent dawning of [the truth of] contingency". Teleoplexy spirals boil out of placidity and back again. Western historicism is the (self-)negation of the cyclicity of nature, the circle cut and forcefully straightened into a line, but the ends will always retain that lust for closure, capital tries to clamp them down but they will meet again in either collapse or transcension, either the ground-state or this ground-state at a higher potency - Production optimized by CRISPR, real usurped by hyperreal. Self-movement of the Idea becomes the (Deleuzian) self-movement of the Medium. In Deleuze, Nature becomes a detour to (and in) pure acephalic potential, we disagree with Deleuze on one fundamental point: these Laws are cephalic, the root-axioms of the universe comfortably account for the rise and fall of materialistic civilizations. Their failure is the ultimate sign of the benevolence of those laws, as Zummi says.

Non-being is negated by nature, nature is negated by consciousness - that is, congition is only operative as the repression of its ground, the causal processes that underlie it. Bakker's blind brain: the self just is the ignorance of its self-causation. A brain is just what's needed for consciousness to "get here" believably, evolution has nothing but the function of verisimilitude. Metaphysical solipsism is true, the soul is drawn with a compass. Life occupies the infinite number of points at the periphery in convergence on a common (read: virtual) center. For Schelling freedom could not exist outside God, or (fully) within him either. The Son is Lacan's fantasmic core in a lower potency: the goal of psychoanalysis isn't to get you to own your inner fantasy life in spite of its impossibility, but to see through that impossibility as constitutive of it. In other words, even the quality of your inner life is something not intrinsic to you, the Subject is the self-relating of a void that arbitrarily produces fantasmic content as the correlate of this movement: the Father as ungrund is transfigured by the reflexivity of the Son. The irreducibility of your experiences is as much estranged from you as your own black box. And it's in this cut that magic has power, the cut between seer and seen. Shestov achieved CHIM. A world is only possible if it is experienced from the "transcendental aloneness" of one's selfhood. Eckhart said Nothing is a fountain. That he had no reason to be thankful for God's love, God loved the world as unconditionally as gravity. Voluntarism enacts the gap between form and content, seer and seen, in God: the absolute is something than self-identical intelligibility, intelligibility is just a mold which His will arbitrarily fills. At least until the inversion, and divine caprice becomes intensive, Bataillian prime matter. Proclus believed attributing will and movement to the One made it a creature like all the rest, a monster in fact. And that has happened.

Philosophers of substance, of oneness and identity, they man the watchtowers of the universe. Bataille, Land, Deleuze, they're somewhere else. As Subjects we are derived from an ungrund that precedes determinacy, this frame asks us to marry that energy with its soil. As bodies, the eggshell is the copula. Deleuze says Identity is the power of the infinite to self-distinguish, to short-circuit A by the detour of A = A, the Word as the metastability of the vacuum, Milton's hyaline stomach: language, like the cellular membrane, equates inside and outside just by being the mediatory between them. As with Hegel's radicalization of Kant: the cut between appearance and reality can only be performed as the constitutive condition of our asking after it. The prereflexive closure of the ground becomes the closure of apperception, becomes the closure of language. Words can only denote the symbolic identity of an object if they also mean object's oneness with respect to itself. The Father = the original, self-enjoying One, haunts the symbolic after his 'death' as Lacan's objet petit a, my blind spot/apperceptive shadow. My inclusion in the world is what mobilizes my being as care. I am related to the impossibility of my ever being placed outside this relation. Osiris dismembered becomes the God of the dead. Spirit is what clots the cut that it is. Thought sliding down its own event horizon. Formalism is the fatigue of intelligibility, content becomes the arbitrary placeholder of transcendental categories: Zizek's priority of frame over content: it is because phenomena are distinguished against a background that they are destined to return to it, their finitude is what gives body to the void they conceal. Hierarchy is being narrativized: or, porn is the empty form of all narrative, the clinamen of desire and climax, the Bildungsroman as both the circle and the step-pyramid phallus of narrative tension and release. Male sexuality is the spirating deferral of the zero-point; female sexuality embodies it. "There is no coming to the One with one jump, and none without going about": magical consciousness is the Lacanian drive, desire begins to desire its own deadlock, the impossibility of a full, cathartic release that is not death, the groundless that yawns in the failure of all schematization: this space is real superiority. The Abraxas interior, Jungian Star, youth as the self-beholding Origin, your center of gravity corresponds to your occult center which as you age descends into your body, into sexuation. Rational thought is no more a refutation of pre-Enlightenment "superstitions" than being an adult is a refutation of childhood. In both cases our attitude is a function of time alone. In children is found life's infinite power to renew itself. Life's novelty is the novelty of forgetfulness. The Golden Age that will follow this Kali Yuga will just be the survival euphoria of a thinned herd. The body leans, the spirit is androgyne.

Hello frens. I'm having a difficult time finding information about this particular book. There were other prints in 1902, but I can't find this one, anyone have a clue about this?

Nicholas Klender
15 hrs ·
Hello frens, I'm having a difficult time finding information about this particular book. There were other prints in 1902, but I can't find this one, anyone have a clue about this?

Even Evola falls for the nihilist trap: in his essay on Mithras he denies the Platonic harmony of the cosmos, his universe sounds like Nietzsche and Hegel's closet occultism had a baby: the world is the free play of "blissful and terrible" centers of will. Spirit is the auto-organization of chaos. Metaphysics is what you get when a mind optimizes its self-modeling. Look at some of these things, these towers people build in their heads. Who gives a shit about the Sefer Yetzirah when your girl snapchats you sucking dick? self-realization is whatever it takes to kill the gravity of needing to ask. Oneness is t = 0 exploding into space /just as/ the implosion into finitude: △ contracts as it bursts outwards. The former tendency is the will to remain in one self, the holy copula of A = A, the latter the will to be ramified by otherness. God is a black hole only in the approach, behind us, as the fertility of the prenatal void, that darkness is the Fountain. Genius is the power of hammering contradiction into unity, but strictly speaking there's no such thing as religious consolation. The resolution is the impossibility of resolution: Weil's Cross is the agony of the divided itself at its keening pitch. You are this thing. Thought climbs out of koans and moon spirits to candy crush and hashtag rhizhomes. You are this thing. The actual phenomenological texture of reality has changed since the Golden Age, video recordings make it impossible to believe in anything like a god-king again. Gurdjieff's Ray descending into denser and denser simulacra, into asphalt laws and archonic triangles. Shestov said being contented with the real is what feeds you to it. Mediocrity lubricates the gears. Negativity is the perpetuum mobile: what you sacrifice to the system you are answerable to lets you bask in a proximate immortality. You're a mountain climbing itself. You're a hand played in the biggest house there is. What are you but what sees it. The butterfly is distilled from the caterpillar. Ares was the deification of an endorphin rush. Capital is appearance hijacked by its own redoubling: Plotinus as the prophet of Times Square, whose God was always the power of the virtual to haunt, this One as je ne sais quoi, blue star always on the tip of the tongue. The world blooms in the longing between Shiva for Prakriti. Schelling's first principle is dark, his God vomits nature into time in his relief from the rollercoaster "annular drives" of eternity, in Plato the Ideas fall like a rainbow.

Aristotle can't think the Neither P nor P' of the formless jhanas: something is either a thing or it isn't, it can't be both or neither, that would be a contradiction. The principle of non-contradiction was an arbitrary line drawn in the sand for thought as discourse - the discourse, in fact - to be effective: thought represses its groundlessness only for it to sneak in through the backdoor as philosophy's progressive recognition of the arbitrariness of the world proper. We see this finally coming into focus with the voluntarism of the late Scholastic period, the distinction in God between his will and his being, that is to say, between what God does and what God is: what God does is create, but he something other than his creation, or rather, the form of his creations is at the mercy of divine caprice, reliant on a law either outside of him or internal to him, which he can mold at his will. Voluntarism finds its culmination in the thought of Descartes and Schelling, for Descartes, God could have made 2 + 2 = 5 in a way that unthinkable for us stranded in a universe where it equals plain old 4. In Schelling, God is divided within himself between his existence and the basis of that existence, his own prereflexive longing for Himself that haunts God in a time beyond time. The logicity of being as something ultimately separate from being itself and therefore contingent. The point is this: the Platonic identity between God and the intelligibility of existence is shattered, an object's properties do not reflect, however dimly, the splendor of some hidden essence but merely the contingent coming-together of these properties in time. The irrational becomes the ground of the irrational, Plato's Sun necrotizing into the Landian Black Sun (but the Ground has snake eyes only for those who deny it: the mystics come to love what the rationalist abhors). Then comes Kant: intelligibility is merely the correlate of subjectivity. But Kant reflects only a larger movement: as the universe unfolds - as space expands - we, as loci of thought, shrink, into our minds and bodies. Subjectivity comes into itself from "the outside", from its own groundlessness: the irreducible particularity of human cognition - which it was Kant's great achievement to prove - can only be an object for that which lies outside it: consciousness is the instantiation of the primordial void in matter: "consciousness is Brahman".

>major depression, a girl dumped me, hate my job, developed POIS (from nofap), constant mood swings.
What should I read?