Paul Klee, The Revolving House (of History), 1921
The tradition of the oppressed teaches us that the ‘state of emergency’’ in which we live is not the exception but the rule. We must attain to a conception of history that is in keeping with this insight. Then we shall clearly realize that it is our task to bring about a real state of emergency, and this will improve our position in the struggle against the fascist nature of modernity. —Walter Benjamin, Theses on the Philosophy of History
I. In shifting our atemporal focus to futural materialism—a history ‘towards the future,’ we have cracked open our doom and salvation. We are now in the process of writing a cosmology, sociology, and theology that radiates out from humanity into a technological utopianism. We are scrawling stick images of god and projecting our as of yet inefficient ideals into the void stretched out in front of us. Past experiences and accomplishments no longer accumulate in a momentum that carries us forward. The future is accelerated—it is now ‘coming at us.’
II. This atemporal shift towards acceleration—a frontal, transcendent future—creates a modal shift in philosophy which eviscerates etymological and thus philological grounding by gradually emptying language of its meaning. This is called ‘novelty’ and is symptomatic of a forward-facing temporality. This emptying however is nullified by a return of the repressed, a reservoir of affective expression that we have termed the collective non-conscious. This collective non-conscious is merely the interminable groundswell and tendency of meaning to re-assert itself, to recuperate it’s own ground as it were. The ontological impoverishment of symbolism creates a hole in the reservoir of the materio-ideological dualism of post- enlightenment language through which mythology can again thrive. The experience of this emptying process is experienced in terms such as existential crisis, public secret, the death of god, and nihilism—which has reached an acute social and political pitch that is now best characterised as affect management. This atemporal shift of focus is a rupture in post- metaphysics and agency of supernatural and volatile proportions which as of yet, the vast majority of humanity has yet to catch on to because our caretakers are violent corporate titans who manipulate the visceral dimension of subjectivity in order to maintain power.
III. This atemporal shift does not signal a failure of modernity—it does not invoke a return of traditionalism or conservatism, rather it is caused by a fetishisation of the sep tepi (the fabled ‘first time’ or zep tepi, when gods or aliens, ruled on Earth, the waters of the abyss receded, the primordial darkness was banished, and the human biogenetic experiment emerged from the light) which we call ‘History.’ History being nothing more than the selective buttressing of institutional events enforced by sustained and institutionalised ontological violence—governments, militaries, organized religions, debt. This lacuna-based selection process benefits only the victors as it has been said, which creates an asymmetry in agency and agentive capacities resulting in a systematic agentive emptying of the body politic while simultaneously creating a brackish surplus of decadent, over-abundant agency, a cancerous capaciousness wielded by an ever increasing black mass of ‘entrepreneurial’ elites. The call for a return to ‘historical’ values is thus an unwitting identification with the radiant qualities of sepsis. Symptom decried as solution. History becomes a weaponization of the apophatic which most resembles our own evisceration—a preparation for entombment. History is thus a series of declensions maintained and perpetuated by ever increasing acts of blatant violence. This increase receives patronage by the recent instillation of greed as a virtue, greed as social dynamo,greed as vehicle of the reified deity we call progress. The increasingly blatant examples of violence which threatens monistic, subjective anonymity—the very antithesis of Plato’s transcendental, universal soul—is the apotheosis of history’s inherently violent nature.
IV. The failure of humanities leaders to instil abilities and capacities to thrive ontologically and metaphysically naturally creates a species wide sickness which grows in it’s acute viscerality as time moves ‘forward.’ This yawning, placid abyss that opens ever wider before us can be best described as infinity sickness. Every where and every when are happening now albeit in a spectrally distorted simulacric revisionism, a propogandic orgy of advertisement. History has invoked it’s own enantiodromia by eviscerating the necessary sensorial, affective, metaphysical and thus apperceptive faculties necessary for humanity as a whole to process it’s essential ‘historyness.’ Everyone’s dystopia and utopia exist concurrently right now.
V. Infinity sickness is the result of being systematically deprived of ‘participatory mechanisms,’ metaphysics and agentive techno-logos such as mythology, sorcery, viscerality, and organic cosmology. This is all categorically held within the Cartesian prison we have manifested.
VI. Our current basket of maladies have been intensified and exacerbated by the most recent violent declension that was the copernican revolution—the storm of progress at any cost.
VII. The souls primary purpose in ‘advanced’ western civilization has been arbiter of temporality, yet the recent shift towards the future with its marching incessant metaphysical and sensorial declensions leads to the the breakdown of this arbitrage function of the soul. This is expressed currently in our shift towards conspiratorial meta-narratives as equally plausible cultural cosmogonies—a post-fact constellation is rapidly usurping the vestigial vestment of more ‘grounded’ traditionalist creation myths. As politics and religiosity conflate into a degenerative trumping of ‘reason,’ the return of the repressed first trickles through through the advent of the ‘fantasy’ narrative. From Harry Potter and The Avengers to Pokemon Go and Game of Thrones—we gorge on impossibly baroque alternative realities which only appear so perpetually fantasmic due to the strict logistic limitations of aesthetico-cultural expression under the invasive entelechy of infinite sickness—that inescapable anxiety which flows through the voyeuristic, scientific, consumeristic groundings of life in late capitalism.
VIII. Thus we enter into a vague experience of the enantiodromiac folding of the endlessing möbius. A looping reversal experienced eschatologically. A walking backwards into the future. A walking forward into history. An angel of non-history. Ancient future scholars again believing that we are the first to find a mummy with an iPhone in its rigomortised clutches.
IX. This ever increasing asymmetry of illusory and non-illusory agencies fluctuating between the rulers and the ruled is not dissimilar to the head telling the body to build another guillotine.
X. Viewed in a pragmatic light, the affect of history is not a philosophy nor a politics. It is not a sustainable nor viable system. It is a cancerous non-system. History is adversarial to Time. History is a time virus. Thus it’s proper study is not philosophy or history—it is a pathology.
XI. The virality of time suggests both evolution and re-denigration simultaneously. We are experiencing a scientifico-reductionist birth—further fulfillment of the opera of enlightenment. The black mass of entrepreneurship—narcissistic social phantoms, invalidated phalluses, fabricators who entertain grandiose god delusions on a plane of pure, unadulterated elitism—seek the will to leave, to flee the Earth in order to propagate the galaxy or be swallowed by now silicone sentient matter representing the Earth’s immune system rising up to surround, isolate, and dissolve the virus before it can activate it’s mutagenic epigenetic capacities.
XII. The immanent failure of humanity, as it currently operates under late capitalism, to leave this planet in the ubiquity of its excrement and toxic soaked environs signals a monistic ethics in the primordial laws governing the ultimate reality of the ontologically chaotic cosmos.
XIII. The survived and successful evacuation of humanity from this planet with all present psycho-pathologies intact, in other words the utilisation of psychopathological reason—an Oedipal late capitalism auto-cannibalistic in expression— to successfully become a truly corporeally ‘cosmic’ entity would signal the amorality of primal ethics governing reality.
XIV. Thus it can be accurately stated that this planet is simultaneously a prison, a school, a stand-up routine and a playground—at least until Kafka’s trial reaches its untimely conclusions. Thus the verdict of “judgement” in the religious sense may be shocking indeed.
XV. The anti-christ and anti-nihilism of the final judgement is the progenitor of accelerationism.
XVI. Accelerationism is the recognition that there is no way out. No escape from the current divulged model of human nature. There is no system that can fix our problems currently and no ‘systeming’ will do. Accelerationism is the archetypal abjection of systems in total.
XVII. There is no ‘logic’ nor ‘irrationality’ there is only logos. There is only thought driven and driving logos—there is no do-er behind Nietzsche’s deed. Merely pure process philosophy.
XVIII. Whatever is most taken for granted has the most potency in an agentive capacity, thus the perceived dialectical duality between reason and opinion, material and ideological, is false. There is only one option: creation. Mind is primary as in primal, first. Thus the divisions and discords that we perpetuate and sanction as ‘political,’ ‘religious,’ ‘scientific,’ or humanist are merely subcategories subsumed under the a fundamental ubiquity of processual subjectivity.
XIX. What, then, is after the orgy? If opulence fermented is decadence, what is the ferment of that? An explosion of mediocrity has flooded the sensate and incorporeal that has stimulated a necessary relationship between affect, voyeurism, espionage, banality, and mimesis.
XX. The enantiodromia of our collective non-history— the affirmation of the knowledge of the experience of traversing the infinite möbius—is the key to initiating a rupturing of subjectivity towards infinite creativity. All things, ideas, and institutions become their opposite—a folding in on the plane of pure immanence. This is the logical result of infinitude—a casting aside of the limits of matter, laws of nature, gravity, boundedness, limit itself—within a crucible, a space, a non-history in which we realise post-modernity is a rare reflexive moment that challenges us to refuse to use and abuse history to reproduce power and order once more.