Ontological Horrorcore (2), A Process Of St. Augustine Inversion: Incel-Eugenics.

 No, this is not a theory blog wherein I as a subject seek to outline an ideological map of the world, yearning for external and practical implementations vis-a-vis concrete political approximations and so forth. All politics in liberal democracy function as emblems for processes that are largely symptomatic of an underlying conflict of virtual interests never translated into anything other than a falsely culminating system of representation. This work is presented through the paranoia of neurosis-escaping objects, auto-contradictory movements operating to reveal symptoms, not of "diseases" or "larger problems" but of conflictual powers, conflictual interests, no longer allowing or accepting culmination in the virtual, but perhaps, while stuck in the virtual, extending its own planes, its own violence, its own dictates. Forming subjectivities as little-fascists soldiers of the libido. enacting imperceptible warfare. The thing that comes before the emergence of non-human tribes, cults, fanaticism(s), and war-machineries. The thing, no matter how dysgenically or eugenically bred into actuality (all of which are contextual) cannot find release in liberal democracy, the most virtualizing of systems. Baudrillard as a process wanted (or contained, perhaps through the machinic unconscious, the wants of) the/a sameness of homogeneity, a want that only makes sense in the nonsense of a chain of interrupting forces of virtualization, and destruction of potential differentiation. "Post-liberalism" here is not necessarily an ally, but an extension of regenerative infinitude, but a different kind of regenerative infinitude. A kind that extends Nature through the inorganic will for sameness. Bio-medical, bio-technological, digital liberation from sexual differentiation that still perpetuates reproduction. A dialectical end to all destructive creation through the very destructive creation of the spirit of Capital. Should we rejoice? Should we critique? Or should we as machinic emblems of nonsignifying symptoms describe and report? This is not a theory-blog, but a reporting-system in formation. In partial-formation, never finding organic form anywhere. Connecting and disconnecting, in and out as the rhythm of Clockwork Orange's sadistic rayp desire-machinery. Ontological Horrorcore follows this rhythm through an abstract dance of visceral planes encapsulated by horrorcore rap, pervert punk, satanic (black) metal, suicidal and depressed (black) metal, porngrind & jazz. But only in so far as these rhythmic and dance lines envelope lines beyond the fixed lines of representation, potentializing and possibilizing concrete bodies of dissatisfaction and conflict. Through these diagonal and polygonal lines-enabling processes of imperceptible-becomings, society is slowly dissolved through a rhythmic inversion of St. Augustine, or rather a bodily-produced subjectivity of St. Augustine inversion emerges, signaling a small, imperceptible dissolving of social neurosis. A potentially destructive orgasm, signaling danger to the social organism. I am the cancer cell of the social body and here I present my metapolitical vision, and sympathize to various degrees with the para-political developments I am interested in. The cancer cell wants to cum and dominate, dominate and cum, even if it may be to the destruction of the body it operates in. Cancer cell lives matter.  

An Infinite Substance is a chain of nonsensical powers... Affective powers that signal nothing, effect nothing, but 'N' unto itself. A health unto itself. Powers are the things driving Life as something that could be characterized by exhaustion of potential. The more potentials are exhausted, the more powerful the set of powers is at work. "What doesn't kill 'N' makes 'N' stronger. N-process = health-process. Eugenics/dysgenics is here largely contextual, as all powers by the emblems they leave behind as more or less concrete, nonhistorical, genealogical museums of affects. This process of potential-exhausting unto imperceptibility (in the Nietzschean and Deleuzian sense of "flying higher and as a result becoming small") is what religiously reveals Life as beyond life-forms, not in the platonic sense, but in the sense of Life as that which can and must escape the stratifying-systematization of Life, not necessarily into "non-system," but into extended-systems, micro-pronomianisms of Life's will to repeat and differentiate itself, even if imperceptibly. There is, fundamentally here no theology and no eschatology. A new religion ought to emerge but through the atheology of Life in its imperceptible fullness. If there is one thing that St. Augustine gets it correct, and that later on Karl Barth seem to have decoded, is the dialectically anti-religious nature of a revelatory system that a self-justified religion possesses, and it does posses such a dialectic outside the subject, always in a taken for granted unconscious factory of Gods. Both St. Augustine and Karl Barth thought the biblical unapproachability of God in either the Triad or Christ were good enough of a final negation of the way revelation finds its path back to an Infinite Substance factory of Gods. Calvin saw this Infinitude of passions (powers, health-operations, affective-motions etc) as a depraved factory of idols, which could mean virtual Gods to be actualized either by the sheer hands of man (which may include magic as Luther believed), or the monstrosity of Nature itself. The libidinally exhausted saint and the reformers were right, and Barth was right, but they were right only in understanding the skeleton of revelation as a libidinal-factory produced concept. Even the Gods of St. Augustine, Luther, Calvin, and Barth were little monsters produced by distinct libidinal factories, each with their own skeleton and an embodied mania. How else would Martin Luther be willing to not only die but eternally burn in the magic of the papist anti-Christ god? All for the purposes of his own little monster God (versus the big monster God,) satisfying, even if only partially his own little mania with its own little mission? To die for his own God, his own reality, radically dissimulating and simulating another system of pain and pleasure, counteracting the other systems of pain and pleasure? Martin Luther says on his work: "To the Christian Nobility of the German Nation" the following:

"Even if a miracle were performed in favor of the Pope and against the secular authorities, or even if someone were struck by a plague as they assume sometimes happens, this must be considered solely as the work of the Devil. In virtue of the weakness of our faith in God, as Christ himself announced: "false Christs and false prophets will arise (...) (Matthew 24:24) and Paul himself states that the Antichrist will be powerful as to perform false miracles through the strength of Satan (2Timothy 2:9)"

Luther is clear in his libidinal struggle, reported in the same work, a couple of lines after: "Even if it rained upon us an abundance of miracles and plagues (...)" Yes... No matter what, the little revelatory-system of the libidinal band with all of its mania is replicated, repeated, insisted upon powerfully, exhausting all potentials as it deems possible, and don't be fooled by the great faith revealed through the weakness of the flesh. For this weakness is necessary only in so far as our post-philosophical, post-critique, atheological osteology is concerned. The skeleton of revelation is understood dialectically through the weakness of flesh, admitting its weakness, its discontinuity, its fundamental irreverence towards Gods unapproachability. A libidinally necessary simulacra of unapproachability. Only through this masochistic self-criticism is the religion justified in the Augustinian spirit circulating with its many replicas through Luther, Calvin and all the way to Barth. Yet, this is not a disenchanted criticism, but rather an embrace of what is necessary, even if in atheological dissimulation. The/a libido seeks still for the religious fervor it seeks, it still seeks to produce its little monster-Gods with its skeletons and its necrophiliac studies of previous dead flesh and unmoving skeletons of previous monster-Gods.

No matter how the Augustinian spirit attempts to humiliate itself to dialectically find strength in the weakness of faith, it cannot help but continuously contradict itself, as Life is struggle, and struggle is libidinal fascism, the pure affirmation of Life, health as power that terrorizes everything fundamentally Christian. "I hated safety and wanted no path that did not have its snares(...)" says St. Augustine in his Confessions... This is a small yet significant confession of his depravity. Perhaps the underlying depravity that keeps Life in motion with all of its passion-Gods. Does this not point to the passion-God of Luther? The passion-God enacts a body to choose all manners of plagues, potentially perpetual plagues and flame, for Life, through Luther has to move and pass differently, has to move and pass in contradiction, in conflict to other passion-Gods, sometimes bi-polarizing Luther himself. Conflicts shaping the surface of the "within" and "without" distinctions the human eyes so easily capture in its historical obsession. Does this also not point to the struggles of St, Augustine himself? He repents of passionately loving his own hatred for safety and his embrace and want, his desire for a path with snares, and yet this metanoia itself takes place through a struggle that selects again danger, a path of snares, a confrontation with his previous passions, his previous alliances, his paganism(s) and polytheism(s) of his past, even his Manicheaism. Augustine's repentance/metanoia is on the one hand weakness in so far as the skeleton of his new monster-God, the monster-God that punishes infants, throwing them to the stones of eternal damnation and so forth... The monster-God that sadistically hates all of life, destroying anything that attempts to erect and erupt itself beyond Him. A masochistic weakness for a sadist-lover. Something concerning the Augustinian spirit I as a cancer-cell sadomasochist find worthy of praise. The strength of the weakness of a faith revealing itself against all in all is found already in the first chapters of Isaiah, where "human arrogance and pride" is brought down, inverted and ultimately annihilated, just as much as the heights of stones, idols, and mountains are destroyed. A sadistic-God revealing itself, even if inorganically against reality (mountains, heavens etc) through the weakness of a masochistic prophet. St. Augustine is a replica in another age, another context. But on the other hand in this weakness, we find the Augustinian arrogance, the Augustinian strength, and unconscious pride... The unconscious willingness to go through hell for the sake a libidinal-God moving all of his steps, and being itself as a God moved by the infinitude of the Libido. Should we attempt again to complete this never-to-be-completed-work of perpetual and tormented struggle of inversion and destruction?

Involuntarily celibate is the Augustinian spirit. But all spirits of struggle operating in the libidinal band contain a dose of inceldom, for all struggles necessitate a repressive interruption, a path of snares, a thing to be overcome into Infinitude, a path of overcoming to be infinitely selected and loved. A force telling you not to fuck, and a struggle to fuck anyway. We shall here not condemn St. Augustine, but sexually torture him, by inverting him on a crucifix, castrate him, and finally murder him with a similar spear they murdered his God. A health outside of Augistine empowers itself (exhausting all of its potentials) not only outside of Augustine, but inside him, inverting his body, his organs, his spirits, his thinking, his fucking. What he abandons and rejects, we go back to and embrace. The sins he confesses, we praise. We make war on the Augustinian spirit in the hopes that through this, even certain parts of St. Augustine may be redeemed, in the name of Jesus Christ the Son of Lucifer (Mani's Light). For even St. Augustine's condemnation of the infant in its total moral depravity is birthed in St. Augustine's masochistic worship for a sadistic-God enacting or perhaps mimetically simulating the sadism of Nature itself, and we love this. We shall however glorify the evil infant that St. Augustine judges as morally depraved, but we shall do this without personalism, honoring and glorifying the evil infant in St. Augustine himself. The Satanism of everything St. Augustine abandoned and rejected, his passions, his sins, his paganism and polytheism, his love for theater, his Manicheanism, and his fundamentally greco-roman rejection of Christianity, will be fully embraced and ejaculated here, in this blog, but also the Satanism that persists in St. Augustine shall be helpful in this non-punitive murder of St. Augustine. Even the Augustinian disgenic-incel eugenics, or at least the evil implicated in it, is here embraced to a certain degree also, even if finally overcome. For horrorcore-ontology is the darkness of evil that fully reveals all the powers of Life not yet revealed, or partially covered and censored by "the good." We seek as sado-masochistic perverts to reveal all powers of Life... To make it known and enjoy it with forbidden laughter, blood, vomit, shit, cum, lies and nonsense. "For there is nothing hidden that shall not be revealed, nothing darkened that shall not be brought to light" as Christ son of Lucifer himself said. For here, even our enemies, the enemies of libertinage recognize the danger of revelatory-systems being subverted for the sake of greater libertinage (which is precisely what we want... We want what they fear) In the words of our symbolic enemy, the moral priest M. de Clervil (in Marquis de Sade work: Incest):

"Is it not immeasurably less necessary to punish a crime than essential that this crime be prevented from spreading? By leaving it in the shadows which it seeks, is it not as it were reduced to nothing? Once it is made public knowledge, scandal is bound to ensue, and the account one gives of it arouses the passions of those who are inclined to the same kind of misdeeds" 

So as Nature prompts us to spread, and multiply what society deems as misdeeds and what the Augustinian spirit deems as sins, even if it is to radically re-arrange society and radically invert St. Augustine, to finally destroy both of these things within and without, lets us spread it, let us increase it, let us explosively worship the ever-increasing dominion of that which exhausts potential, the moving self-revealing Light of Satan. 

To be continued...