Catastrophic Astrology

Gruppo di Nun

2004 MN4

I shall disappear from heaven when I shall have consumed myself, and my doom will have been glorious enough! Know that various fires burn in the temple of God, and do all give Him glory: ye are the light of golden candelabra; I am the flame of sacrifice.[note]Eliphas Levi, The Ritual of Transcendental Magic, Rider & Company, London, 1896, 3.[/note]

A countdown clock still runs on one of the countless forgotten pages in the wastelands of the early 2000s web. The website,, hosts a timer that marks the time left before Earth’s annihilation by a near-Earth object, asteroid 2004 MN4, later renamed (99942) Apophis, after the Greek name for the Egyptian abyssal snake-god, Apep, the Destroyer. Below a picture representing the catastrophic impact of a gigantic space rock with the Earth, an eerie epitaph is written in red characters, like the testimony of a vaporwave Ozymandias in the dust of his abandoned cyber-kingdom:

This page is in some way still under construction.
I have some time left before 2036.
Some trouble could this timeline be. I am 80 years in 2036.
So the question is; if Apophis or a heart attack will strike me first.
Yes I know my English could be better.[note]99942 Apophis 2004 MN4,[/note]

2004 MN4 was first discovered in the summer of 2004 by a group of astronomers at the Kitt Peak National Observatory in Arizona. Several months after the discovery, NASA’s Sentry and ESA’s NEODyS automated monitoring systems predicted a possible impact of the asteroid with the Earth on April 13, 2029. On December 23, 2004, the computed probability of the 2029 collision increased dramatically, being first estimated at 1 in 300 and, later that day, being raised to 1 in 62. In the days that followed, the probability kept increasing until it reached 2.7%, the highest value ever recorded, with an unprecedented Torino hazard scale rating of 4. As the astronomers had widely anticipated, after further observations and calculations, the impact probability plummeted and the possibility of the 2029 event was excluded; nonetheless, a second coming of Apophis — exactly seven years after the first one, on April 13, 2036 — was still raising concerns, due to the possibility, although unlikely, that the asteroid’s trajectory could be deviated by its passage through a gravitational keyhole, determining a new risk of collision. By 2013, even this small possibility of impact had been ruled out. Friday, the 13th of April, 2029 will still be a night to remember, as a 300 metre wide asteroid crosses the night sky closer than ever recorded, visible even to the naked eye.

Apophis: Asteroid (99942) Apophis captured by the Sormano observatory in December 2004. Source: Sormano Astronomical Observatory.

There is a strange affinity between the internet and doomsday. Civilisation’s morbid fascination with its own annihilation has often been relegated to the deepest and most anonymous corners of the web, where, next to scam advertisements menacing horrendous bodily deformities, dark omens of death and destruction steal more clicks than the most depraved pornography. Somehow, secretly, we want to know — in the darkness of our incognito windows — how many seconds, minutes, hours, days, months and years separate us from our doom; if we are sick of an incurable and disgusting disease; when will the Earth be engorged by the fiery abyss of our dying sun. A mirror to our most terrifying nightmares is always one google search away, or even closer, haunting social media with our antisocial urges, as if the Algorithm already knew — and it does — what scares us and excites us the most. Are we afraid? Are we looking for salvation? Or are we just waiting, aroused by the panic ecstasy of disintegration? When it comes to the impact with Apophis, or any other real or imagined threat of apocalypse, the many rational and scientific arguments that solicit the public to remain calm, debunking the ‘fake news’ that spreads unjustified alarm, can never eliminate our fear and our desire for destruction completely. On the contrary, science itself seems to fuel the same conspiracy theories that it tries to suppress, being distorted and transformed from cautious information into prophecy. (99942) Apophis is not merely a celestial body, or an astronomical object, because its influence expands far further than its gravitational field, becoming entangled with our cosmological destiny and speaking to the depths of our being; it is the flaming messenger of a catastrophic revelation. Apophis is, without doubt, the offspring of the limited gaze of scientific inquiry, since the veil of apocalyptic horror that surrounds it is rooted in the cold mechanical equations that dominate its orbit and in the ghost of its spectral signal disturbing our sensors from the depth of space. Nonetheless, no matter how carefully science insists in tracing the limits of its own understanding, barricading itself behind walls of axioms and boundary conditions, it inevitably becomes an oracle, a spiritual medium, opening a laceration onto a radical Outside and summoning an invasion of voices of long lost demons into our world, not unlike a cursed Cassandra who refuses to surrender to her own prophetic utterances. In this sense, conspiracy theorists and cybernetic oracles of the coming apocalypse draw from scientific knowledge not as a source of reliable predictions of reality, but rather “as a poetics of the sacred”, and transform astronomy into an astrology of Armageddon.[note]Nick Land, The Thirst for Annihilation, Routledge, London, 1992, 37.[/note]

One of the first and most illustrious examples of the prophetic power of science is reported by Galileo Galilei in his Sidereus Nuncius:

I feel sure that the surface of the Moon is not perfectly smooth, free from inequalities and exactly spherical, as a large school of philosophers considers with regard to the Moon and the other heavenly bodies, but that, on the contrary, it is full of inequalities, uneven, full of hollows and protuberances, just like the surface of the Earth itself, which is varied everywhere by lofty mountains and deep valleys.[note]Galileo Galilei, Sidereus Nuncius, Byzantinum Press, Oklahoma City, 2004, 7.[/note]

At the time of his writing, the dominant Aristotelian doctrine preached that the cosmos, and all the elements composing it, was perfectly spherical, and that no imperfection was allowed to exist outside of the Earth. Gazing in his telescope, Galileo was struck by a blasphemous revelation: that the moon, and by extension, the entire universe, was irremediably dirty and subjected to the same processes of degradation and dissolution that we experience in our world. The apparently innocuous words of his statement, supported by the reasonable argument of scientific observation, hide an actual, gruesome deicide; if the universe is not perfect and eternal, how could God be? As we now know, the moon’s surface was forever disfigured by asteroids just like Apophis — celestial omens of death whose distorted, eccentric trajectories escape the understanding of spherical cosmology. Interestingly, Galilei somehow expiated his blasphemy by opening the way to the formulation of the principle of conservation of energy — the first principle of thermodynamics — through his experiments on motion. The spherical nature of the universe was somehow preserved in the symmetry of the laws of mechanical motion, which imply the total reversibility of all dynamic processes and thus the nonexistence of time as a material drive towards degradation. From this consideration it obviously follows that the ultimate prophecy of doom channeled by science is the second principle of thermodynamics in its statistical-mechanical interpretation, as understood by Ludwig Boltzmann:

After this confession you will take it with more tolerance if I am so bold as to claim your attention for a quite trifling and narrowly circumscribed question. […] The second law proclaims a steady degradation of energy until all tensions that might still perform work and all visible motions in the universe would have to cease. All attempts at saving the universe from this thermal death have been unsuccessful, and to avoid raising hopes I cannot fulfil, let me say at once that I too shall here refrain from making such attempts.[note]Ludwig.Boltzmann, Theoretical Physics and Philosophical Problems, D. Reidel, Boston, 1974, 15-19.[/note]

The “narrowly circumscribed question” of condemning the entire cosmos to irremediable heat death breaks any surviving hope that the universe may be, in any capacity, spherical, reversible or eternal.[note]Ibid., 15.[/note] Boltzmann was a meticulous scientist and a convinced upholder of the inherent boundaries of science and human knowledge; but despite his understandable caution in approaching the subject of his own groundbreaking discoveries, the proof of his H-theorem, containing a probabilistic argument in support of the second principle of thermodynamics, is not merely a speculation on the behaviour of an ideal gas of non-interacting particles, but rather the elaborate conjuration of an eldritch aberration. As we diligently follow through the intricate steps of this twisted ritual, summoning functions and variables and transmuting them through the arcane operations of calculus, we finally reach the Quod Erat Demonstrandum, manifesting the apocalyptic truth of the death of the universe and unleashing it into reality. There is minimal need of scientific understanding to operate the conjuring machine of thermodynamics; it just works — until it works no more.

When I first met Apophis I was 11 years old. A classmate had told me that an asteroid was going to hit the Earth in 25 years’ time. As a child, my mind was always haunted by an unusual obsession with death, but I had never, before that moment, contemplated the idea of the end of humanity and confronted the possibility of extinction. In my nightly terrors, I had often considered my own disintegration, dissecting in every possible way the paradoxical insanity of being an individual, and then of being no more. But there was something strangely reassuring about the idea of dying as a part of the universal cycle of Nature, just like in an eternal wildlife documentary, where death is perfectly compensated by new life and equilibrium is forever preserved. I was never truly Catholic. I was raised not to believe in any god. But there was something religious about the way I was taught to approach Nature as a redeeming force of heterosexual preservation: the sun sets only to rise again; we die, only to leave room for our offspring to thrive and carry on our legacy. As a cisgender girl approaching puberty, I could finally access salvation by consecrating myself to the natural cycle of heterosexual reproduction; but if an alien force could shatter this harmony to pieces, putting an end to our species, our planet, our universe, then there was truly no hope. Apophis was my lesbian love for Extinction.

Desire could thus be said to be nothing but becoming a woman, at different levels of intensity, although of course, it is always possible to become a pious woman, to begin a history, love masculinity and accumulate […] But reality drifts upon zero, and can be abandoned over and over again. In the lesbian depths of the unconscious, desires for/as feminizing spasms of remigration are without limit. Everything populating the desolate wastes of the unconscious is lesbian.[note]Land, The Thirst for Annihilation, 26.[/note]

Little did I know that Apophis would visit me again, some ten years later, appearing in a vivid dream as an immense celestial serpent encircling and devouring the Earth, and hissing to me the secrets of time-sorcery and the mysteries of the Great Arcanum. All I can recall from those days are a few lectures on statistical quantum mechanics, the persistent image of my body collapsing on concrete and a deep, devouring feeling of cold. “Think to yourself: ‘This is.’ If this knowledge leads you back to yourself, and, as you experience a sense of deadly cold, you feel an abyss yawning beneath you: ‘I exist in this’ — then you have achieved the knowledge of the ‘waters'”.[note]Julius Evola and the UR Group, Introduction to Magic, Inner Traditions, Rochester, 2001, 17.[/note]

Apophisor the Uncreator

In that day, the LORD will punish with his sword — his fierce, great and powerful sword — Leviathan the gliding serpent, Leviathan the coiling serpent; he will slay the monster of the sea.[note]Isaiah 27:1[/note]

The inhabitants of the earth […] will be astonished when they see the beast, because it once was, now is not, and yet will come.[note]Revelation 17:8[/note]

Apophis, the Egyptian serpent-god of the Netherworld, belongs to a lineage of Mesopotamian chthonic deities incarnating primeval chaos and darkness. References to Apophis recur in the spells reported in the Pyramid Texts, in the Coffin Texts and in the Book of The Dead, where it is described as a great snake dwelling in the dark waters of the night, waiting to swallow the solar boat of Ra after it had set beyond the horizon. The recurrence of Apophis in these texts — whose main function was to protect the souls of the dead in their crossing to the afterlife — sheds some light on the deep and intimate connection between the astrological dimension of the Sun-Ra mythos, the political construction of human society and the journey of individual consciousness in Egyptian cosmology. Somewhat similar mythological creatures in the Mesopotamic tradition are the biblical Leviathan and the Babylonian Tiamat, both sharing with Apophis their serpentine/reptilian appearance, their fundamental affinity with the sea, and their defeat of some male solar deity syncretised with the figure of the King, resulting in their slaughter and in the profanation of their body. Of particular interest is the figure of the goddess Tiamat, who, after rebelling against the god Marduk, is killed, and her body is split in two parts, forming the Earth and the sky of our world. This creation myth reveals the beast Tiamat as an Original Mother of mankind, whose flesh is the substance that sustains our existence, but who is inevitably dismembered and annihilated as a result of her giving birth to the world; the literal penetration of her flesh by the Babylonian God is the insemination of dark matter with light, and her massacred body is the clay out of which all existence is shaped. The feminine subjecting itself to this cosmic process of rape is considered unripe, as expressed by the green color of the hermetic dragon representing untamed matter at the beginning of the alchemical Opus, and, unsurprisingly, the same unripeness appears in jungian psychoanalisis as a pathologisation of non-heterosexual or non-conforming womanhood, that subjects itself to the reproductive patriarchal order, refusing to take on her role as Great Mother and dialectical counterpart to male consciousness. Femininity, in the equation “woman = body = vessel =  world”, is only determined in motherhood, that is, only in relation to the other, and through bleeding, that is, only as a function of her wounding.[note]Erich Neumann, The Great Mother, Princeton University Press, Princeton, 1963, 39.[/note] Even her devouring, monstrous aspect is to be interpreted from the masculine perspective of the child seeking liberation from the chains of the unconscious, as a necessary adversary in a process of growth. Femininity is constricted in the circularity of the reproductive process of civilisation, but, as Amy Ireland points out in her article “Black Circuit: Code for the Numbers to Come”, the true revolutionary potential of femininity lies in the possibility of uncoupling it from its association with the masculine:

Woman plus man produces homeostasis (the equilibrium of inequality), but woman plus woman, or woman plus machine, recalibrates the productive drive, slotting it into a vector of incestuous, explosive recursion that will ultimately tear the system it emerges from to shreds, pushing it over the “brink” into something else.[note]Amy Ireland, “Black Circuit: Code for the Numbers to Come”, e-flux, 2017,[/note]

Unlike Tiamat, Apophis cannot be killed: no matter how many times the Creator God penetrates its flesh, it is never destroyed; it is an uncreating force that overcomes creation. Apophis is not reborn like a dialectical One; it is recursion, not reproduction; it is the autogynophilic, sterile, lesbian Zero forever excavating itself, onto which everything collapses.

As the solar disk plunges into the darkness of Duat, so do the souls of the dead, facing the ancient monster that lies beyond the light of existence: unconstructed matter, eternal recombination, necessary dissolution. The True Zero, the Unborn, the Uncreator, hungry for human and superhuman blood alike, swallowing souls and worlds and digesting them into the Prima Materia of the ocean of Nun. The daily struggle of Ra against Apophis ensures the cyclical re-affirmation of the glory of the Sun God and his life-giving light, the preservation of civilisation and the rebirth of the souls of the dead into the afterlife, so that a new dawn can rise on the world of men; but the kingdom of Ra is constantly leaning over the abyss of the exponential recurrence of the serpent’s regeneration. The possibility of the murder of the Sun by the fangs of Apophis is mirrored by the astrological aberration of the solar eclipse, that ultimately breaks the cycle of rebirth, violating the sacred harmony of the cosmos. In the Book of Overthrowing Apep, a ritual text reported in its most complete version in the Bremner-Rhind papyrus, Apophis is referred to as “the rebel”, hinting at the political dimension of the struggle between the God and the Beast: the preservation of the cosmos depends on the possibility of the King holding his power against the centrifugal forces of disaggregation, placing Apophis in the position of the supreme adversary — Satan — to his dominion. The insistence of the text on the disintegration and dismemberment of the body of the beast, especially its decapitation, can be intended as an alchemical recipe for the birth of humanity, produced by the slaughter of the primeval Ouroboros:

O APEP THOU FOE OF RE, THOU SHALT DIE, DIE! MAYEST THOU PERISH, MAY THY NAME PERISH, THY TEETH BE SOFT, THY POISON SPILT; MAYEST THOU BE BLIND AND UNABLE TO SEE. FALL UPON THY FACE; BE FELLED, FELLED! Be crushed, crushed! Be annihilated, annihilated! Be slain, slain! Be cut to pieces, to pieces! Be cut up, cut up! Be severed, severed! Be slaughtered, slaughtered! Thy head shall be cut off with this knife in the presence of Re every day, for he allots thee to Aker, and he crushes thy bones.[note]R. O. Faulkner, The Bremner-Rhind Papyrus, The Journal of Egyptian Archaeology, 1938, Vol. 24, No. 1, 45.[/note]

Egyptian magick identifies Apophis with a primordial principle of Uncreation: unformed matter that needs to be continuously violated, through a separatio of its original non-duality into the qabbalistic Duad, so that the world can come into being.[note]On the thermodynamic relation between work and separation: “Energy may take three forms, the visible motion of bodies, thermal motion, that is the motion of the smallest particles, and finally work, that is the separation of mutually attracting bodies or the approach of repelling ones”. Boltzmann, Theoretical Physics and Philosophical Problems, 18.[/note]. This is the essence of the alchemical Opus, and the expression of the highest aspiration of the Right-Hand Path, as clearly stated by Abraxas in the Ur group’s Introduction to Magic:

In our Tradition, these “waters”, or Humidum Radicale (“radical Humidity”), have been symbolised as ▼ (downward direction, precipitation). They have also been referred to as the “earthly Venus”, as female and cosmic matrix (▼ in Hinduism is the symbol of Shakti and of the yoni), or as “Original Snake” (because of the serpentine path ≈, which is the astrological equivalent of ▼). […] And now, since you wished to learn about it, realise that the “Science of the Magi” wills this and disdains anything that is not this. To create something stable, impassive, immortal, something rescued from the “Waters” that is now living and breathing outside of them, finally free; and then, like a strong man who grasps a raging bull by the horns, slowly but relentlessly subjugating it, to dominate this cosmic nature in oneself — this is the secret of our Art, the Art of the Sun and of Power, of the “Mighty Strength of all Strengths”.[note]Evola and the UR Group, Introduction to Magic, 18.[/note]

The ritual decapitation of the snake that brings forth duality, taming the flood of uncreated matter, is rendered possible by a principle of symmetry, that is, equilibrium. The serpent bites its own tail because it is a self-sufficient machine in perpetual motion, fueled by the same body that it sustains; a cannibalistic universe that eats itself without ever consuming. As the circle is broken, as the man-God sets himself in the center, generating an alchemical Sun, the infinite free energy of this impossible engine can be harvested indefinitely, producing a hermetic battery whose polarities — Chokmah and Binah, the Subject and his Object — are forever preserved.[note]”The path of heterodoxy and disintegration into infinitely many individuated particles begins with woman, Binah. This paradoxically makes it not merely that the weak Eve was tempted by the evil Serpent, but rather that the origins of Evil lie in Eve. Or rather, in woman.” n1x, Gender Acceleration: A Blackpaper, Vast Abrupt, 2018,[/note] The myth of Apophis confronts us with a much more terrible serpent, one whose hunger cannot be satiated by feasting on its own flesh; it is the non-ideal, dissipating machine of a universe that precipitates towards Extinction. Apophis, the ultimate thermodynamic horror, does not bite its own tail, because it is biting us; and, as it swallows the world into darkness, reveals itself as the blazing fire of the Black Sun, illuminating the putrefaction of the God of man.

Nemesis or the Black Sun

Because You love cremation grounds
I have made my heart one
so that You
Black Goddess of the Burning Grounds
can always dance there.
No desires are left, Mā, on the pyre
for the fire burns in my heart,
and I have covered everything with its ash
to prepare for Your coming.[note]R. F. McDermott, Singing to the Goddess: Poems to Kālī and Umā from Bengal, Oxford University Press, Oxford, 2001, 75.[/note]

A model in which the 26-Myr mass extinction cycle of Raup and Sepkoski (1984) is associated with the orbital period of a solar companion star is investigated. The required semi-major axis is about 88,000 A.U., or 1.4 light years. Its highly eccentric orbit (e greater than about 0.9) periodically brings the companion into the dense inner region of the comet cloud where it perturbs the orbits of large numbers of comets, initiating an intense comet shower in the solar system which results in several terrestrial impacts of a period of 100,000 to a million years. The companion probably has a mass in the black dwarf range of 0.0002 to 0.07 solar masses, depending on its eccentricity and the density distribution of comets in the inner cloud, and is potentially observable in the infrared.[note]D. P. Whitmire, A. A. Jackson, “Are periodic mass extinctions driven by a distant solar companion?”, Nature, 1984, Vol. 308, 713–5[/note]

In the article “Are periodic mass extinctions driven by a distant solar companion?”, published in the journal Nature in 1987, authors D. P. Whitmire and A. A. Jackson speculate on the existence of an undetected star in our solar system, constituting, together with our sun, a binary star system. In a paper published in the same issue of Nature, M. Davis, P. Hut and A. Muller baptise the unseen star: “If and when the companion is found, we suggest it be named Nemesis, after the Greek goddess who relentlessly persecutes the excessively rich, proud and powerful. We worry that if the companion is not found, this paper will be our nemesis.”[note]M. Davis, P. Hut, R. A. Muller, “Extinction of species by periodic comet showers”, Nature, 1984, Vol. 308, 717.[/note] Interestingly, the theory of the existence of Nemesis emerged as a possible explanation for the cyclical repetition of mass extinction events on Earth registered in the fossil record. The recurring passage of the hypothetical dark star across the Oort cloud, a region located at the deep boundary of our solar system and populated by billions of comets, was deemed responsible for the distortion of the orbits of the icy worlds inhabiting the cloud, that would then be cast across our solar system and impact with the Earth, causing planetary devastation and bringing life to the brink of annihilation.[note]Quoting Land on cyclic mass-extinction events: “In order to actually up the game, nothing quite substitutes for a super-compressed catastrophe (or mass extinction) which cranks evolution to the meta-level of superior ‘evolvability’. By gnawing-off and burning entire branches of life, crises plowing deep into the X-risk zone stimulate plasticity in the biosphere’s phyletic foundations. […] Gnon isn’t Malthus. It’s the thing toasting Malthus’ liver — in the fat-fed smoldering ashes of the biological kingdom it just burnt down» Nick Land, “The Harshness”, Outside In[/note] If Nemesis was indeed out there, then, according to the calculations proposed by Davis et al., it would now be at its maximum distance from the sun, and the next wave of catastrophic collisions should arrive about 15 million years from now.

Series of photographs capturing the evolution of V838 Monocerotis, an unusual stellar outburst observed in 2002 whose expanding light echo was associated with the approach of the planet Nibiru. Source: NASA Image and Video Library.

Despite the fact that no firm trace of Nemesis has been found, and possibly will ever be, and despite the theory of the 26-Myr mass extinction cycle being strongly contested, the legacy of Nemesis carries on in the imagination of countless conspiracy theorists and in the sensational titles of tabloids on the web. The idea of a dark, deadly twin to our life-giving sun, proposed by astronomers for an exquisitely scientific reason and without the pretension of suggesting any kind of cosmological truth, offers us a glimpse into the abyss of a universal horror: that the sun, in its burning, offers us a vital energy that is not without retribution, and that the same burning that we experience as nurturing and vibrant is, in itself, the sacrificial pyre to its own deranged greatness: “a certain madness is implied, […] because it is no longer production that appears in light, but refuse or combustion”.[note]Georges Bataille, Visions of Excess, University of Minnesota Press, Minneapolis, 1985, 57.[/note] Nemesis was never found because, as several speculations of paranoid theorists point out, it is hiding behind the sun, that engulfs it in its brilliance, making us all blind to the truth of our coming extinction; the dark companion of the sun is indeed the sun itself. From this perspective, the name of the goddess Nemesis, daughter of the night goddess Nyx, appears particularly fitting in its association with the greek word νέμειν, meaning to give what is due. Extinction is the price we pay for our existence, the fuel consumed and forever lost, the surplus of energy we cannot grasp; it is the necessity of expenditure, that is, the spontaneity of our existence, since “the verbal root of spontaneity, PIE *spend- (to make an offering, perform a rite, to engage oneself by a ritual act), contains this sense of sacrifice and self-offering, just as we speak of the spontaneous as something ‘surrendered to’, as to a whim. The spontaneity of authentic transformation is also thus a species of death, of surrendering to the expiration of what is untenable”.[note]Nicola Masciandaro, On the Darkness of the Will, Mimesis International, Milano, 2018, 34.[/note]

Civilisation, as the bright twin of our binary Sun, “has the form of an unsustainable law”, and appears as the desperate negation of spontaneity, as it aggregates itself in architectures of horrendous symmetry.[note]Land, The Thirst for Annihilation, xix.[/note] Nonetheless, if we stare long enough into its feverish light, it reveals itself in its nigredo, as a cancerous proliferation, no less revolting than a corpse being nibbled by countless contorting worms. The shimmering temple of God, the perfect balance of his Qabbalah, the great “humanising project” is but a sub-product of the godless precipitation of matter into darkness, “a precarious stabilisation and complication of solar decay”.[note]Ibid., xix; xviii.[/note] The history of civilisation is always told backwards, as seen through the lens of an impossible time-machine; there is no true thermodynamic paradox in the existence of life, because it is not a process of aggregation, but rather an acceleration of disaggregation, a mindless engine consuming itself to death. The martyrdom of Christ on the cross is the necessary sacrifice for the preservation of the patriarchal order of the One God Universe, revealing the inevitably dissipating nature of the Kingdom of God and expiating the thermodynamic sin of organic existence, so that, as the flesh of the creator is slaughtered, the darkened sun «hiddenly gives witness to a zone of occult identity between the immanent summit of perfection and the kenotic abyss of God’s self-dereliction».[note]Cf. Ccru, Writings 1997-2003, Urbanomic, Falmouth, 2017; Masciandaro, On the Darkness of the Will, 98.[/note] Cast out at the edge of our known universe, like a ritual scapegoat venturing into the desert, the Black Sun responds with an invasion of fiery comets from the sky, because there is no real outside to store its excess — it is life itself that is being sacrificed.

Nibiru or the Great City of Babylon

The great planet:
At his appearance: Dark red.
The heaven he divides in half
as it stands as Nibiru.[note]Zecharia Sitchin, The Twelfth Planet, Harper, New York, 1976, 242.[/note]

What is the terrible ruby star
that burns down the crimson night?
What is the beauty that flames so bright
athwart the awful dawn?
She has taken flesh, she is come to judge
the thrones ye rule upon.
Quail ye kings for an end is come
in the birth of BABALON.[note]Jack Parsons, The Book of Babalon, 1946,[/note]

In his infamous 1976 book The Twelfth Planet, conspiracy theorist Zecharia Sitchin proposed an argument in favor of the existence of an unseen planet in our solar system, based on his interpretation of ancient Babylonian cosmology and astrology. This planet, the astronomical incarnation of the god Marduk, patron deity of the City of Babylon, was responsible for the creation of the Earth when, smashing against the lost planet Tiamat, it tore her apart; one part of her would constitute our planet, and the other the asteroid belt and the comets of our solar system. In this very literal and simplistic transposition of the Babylonian creation myth as told in the ancient Babylonian text Enûma Eliš, the impact of Marduk with the planet Tiamat was the moment of the insemination of our dead, uncreated world with alien life:

There was no premeditated “seeding”; instead, there was a celestial collision. A life-bearing planet, the Twelfth Planet and its satellites, collided with Tiamat and split it in two, “creating” Earth out of its half. During that collision the life-bearing soil and air of the Twelfth Planet “seeded” Earth, giving it the biological and complex early forms of life for whose early appearance there is no other explanation.[note]Sitchin, The Twelfth Planet, 256.[/note]

Marduk, our original metropolis, is, according to Sitchin, inhabited by the race of the Annunaki, whose name was historically used to refer to the Gods and Goddesses of the pantheons of ancient Mesopotamian religions, but who, instead of spiritual beings, are a species of super-intelligent and all-powerful aliens. Seeing that life on Earth was but a defective and debased version of the one evolved on Marduk, the Annunaki intervened on the under-developed primates populating the Earth with biological engineering, creating Homo Sapiens in their own image, and dominating the ancient Babylonian civilisation as gods. Ignoring his clear religious connotation as a solar deity, Sitchin insists that Marduk is some kind of rogue, sunless planet that reached our solar system from outer space, not creating, but rather colonising our Earth; it is an invading force, acting from the outside in, rather than an expanding force, extending from its center. Rather than creators, the Annunaki, also referred to as Nefilim, the ancient biblical race of giants, are described as settlers, saying that “the story of the first settlement of Earth by intelligent beings is a breathtaking saga no less inspiring than the discovery of America”.[note]Ibid., 283.[/note] The city of Babylon — the “Gateway of the Gods” — was the first outpost to this planetary expansion, a hyper-technological space-port connecting Earth to her alien invaders. Due to the cyclic encounters of Marduk’s orbit with the Earth, he was named Nibiru, “planet of crossing”.[note]Ibid., 150; 240.[/note]

Artist’s concept of a failed star, or brown dwarf, like the sun’s hidden companion Nemesis. Source: NASA Image and Video Library.

Sitchin’s pseudo-historical narrative was a brilliantly fascinating work of science fiction, destined to influence our image of extraterrestrial intelligent life and ancient human civilisations for decades to follow, but his impact extended far beyond the limits of mere fiction, entering the domain of astrology and prophecy. First, it is significant to point out that, as for Apophis and Nemesis, the supposed existence of an undetected faraway planet in our solar system is rooted in an ongoing scientific debate about unexplained aberrations in the orbits of other celestial bodies in the Kuiper Belt, which, according to recent mathematical modelling[32], could be justified by the presence of a large unobserved planet hiding beyond Pluto, nicknamed Planet X or Planet Nine.[note]Cf. K. Batygin, M. E. Brown, “Evidence for a distant giant planet in the solar system”, The Astronomical Journal, 2016, Vol. 151, 22.[/note] Secondly, while Sitchin’s prophecy remains somewhat incomplete, hinting at a vaguely defined End Of Days associated with the return of Nibiru, his work was completed in the 90s by Nancy Lieder, who was supposedly contacted by aliens warning her about an incoming cataclysm due to the passage of Nibiru in the inner solar system that would cause the Earth to be destroyed; the inevitable catastrophe was, and still is, being covered up by governments and institutions, in order to avoid a global wave of panic and nihilism that would crush the social, political and economic order of the world. Quoting from the archive of Nancy Lieder’s website Zeta Talk:

Article: <6ftpfq$>
Subject: Planet X/12th Planet Cover-Up Mechanism
Date: 1 Apr 1998 16:20:10 GMT


The panic that would ensue from a general announcement of the forthcoming cataclysms would in and of itself be deemed a disaster to avoid.  Beyond the concerns of the banking industry, which would collapse due to lack of confidence in the continuing worth of many assets, and beyond the concerns of industry which requires the faithful attendance of its employees in order to function, there is concern about possible looting, suicides, mass migration of peoples, and never-ending demands that the government do something.[note]Zeta Talk, Re: Planet X/12th Planet Cover-Up Mechanism, 1998,[/note]

A lot more could be said about the theory of the Nibiru cataclysm and its impact on contemporary culture.[note]“The Earth is evil. We don’t need to grieve for it.”
“Nobody will miss it.”
“But where would Leo grow up?”
“All I know is, life on Earth is evil.”
“There may be life somewhere else.”
“But there isn’t.”
Melancholia, Dir. Lars von Trier, 2011[/note] Two aspects of this visionary epic of extinction are particularly relevant to us for the elaboration of a catastrophic astrology: the reversal of the original timeline of the Mesopotamian creation myth and the mysteriously recurring association between the City of Babylon and the Apocalypse. The final impact with Nibiru that will put an end to humanity as we know it mirrors exactly the creation of the Earth from the remains of planet Tiamat. In Sitchin’s own words, somehow “the roles of, and references to, Tiamat and Earth appear to be interchangeable. Earth is Tiamat reincarnated”.[note]Sitchin, The Twelfth Planet, 231[/note] In other words, the Nibiru cataclysm is not simply the death of our world, but rather a birth in reverse: instead of being shaped out of the flesh of some sacrificed Original Mother, arising from formless darkness into light, life is sucked into a disintegrated future, reversing the patriarchal narrative of progress. From the perspective of human civilisation, Nibiru is thus a time-travelling monstrosity that comes from the future, for the future, realising the self-fulfilling prophecy of annihilation summoned by the same humanity that it created. Nibiru is not merely a planet, but the spaceship of an invading alien civilisation, whose technological advancement allows it to understand that the only possible, energetically efficient outlook for the advancement of their species is disintegration.[note]”The only way to get more tight-feedback under current conditions is by splitting, in every sense. That is the overwhelming practical imperative: Flee, break up, withdraw, and evade. Pursue every path of autonomization, fissional federalism, political disintegration, secession, exodus, and concealment. Route around the Cathedral’s educational, media, and financial apparatus in each and every way possible. Prep, go Galt, go crypto-digital, expatriate, retreat into the hills, go underground, seastead, build black markets, whatever works, but get the hell out.” Nick Land, “Quit”, Outside In[/note] Quoting Nick Land on the energetic economy of gravity:

Lift-off, then, is merely a precursor to the first serious plateau of anti-gravity technology, which is oriented towards the more profoundly productive task of pulling things apart, in order to convert comparatively inert mass-spheres into volatile clouds of cultural substance. Assuming a fusion-phase energy infrastructure, this initial stage of off-world development culminates in the dismantling of the sun, terminating the absurdly wasteful main-sequence nuclear process, salvaging its fuel reserves, and thus making the awakened solar-system’s contribution to the techno-industrial darkening of the galaxy.[note]Nick Land, Lure of the Void[/note]

A sufficiently advanced civilisation will have to surrender to the inescapable law of thermodynamic nemesis — that no more can be put together than what is being torn apart; from the inertial reference system of an accumulating economy, whose timeline runs from dismemberment to aggregation, any disaggregating force is an invader collapsing backwards from the future. It is thus unsurprising that, as stated by Sitchin, “Marduk was coming into the solar system not in the system’s orbital direction (counter-clockwise) but from the opposite direction”.[note]Sitchin, The Twelfth Planet, 219[/note]. Nibiru, entering our world from the deep outside, is a planet forever in retrograde, because our sun-propelled gravitational time-loop prevents us from grasping the universe’s entropic drive towards destruction. Tiamat is no longer a primitive beast slaughtered on the altar of human civilisation, an original virgin to conquer and destroy. She is “the Vast Abrupt, and the crossing”.[note]Nick Land, “The Cult of Gnon”, Outside In[/note] She is “the Great Propeller”, silently permeating our universe, undetected until She crashes into our reality.[note]Ibid.[/note] She is the future, and the future is female.

The idea that futurity is inherently feminine, and that femininity is the grave that Mesopotamian solar patriarchy excavated for itself unknowingly, is contained in the Book of Revelation in the figure of the whore of Babylon. Babylon shares with Nibiru a blurred definition of her identity: she is altogether a woman, a Goddess, a city and a civilisation; both of their names, meaning respectively the gateway and the crossing, do not indicate a particular place or time, but rather a relation between places and times. Both are associated with redness, as they are red in the blood of childbirth and the blood of slaughter; both are standing and both are falling at the End of Days. On a more superficial level of interpretation, Babylon incarnates a morally dissolute civilisation that thrives on wasteful consumption and celebrates the pleasures of the flesh; as city of the Tower, she is associated with unconstrained technological advancement beyond the boundaries of anything natural or human. Impure and artificial, decadent and oriental, implanted with shimmering prosthetic jewels, she is the western dream of the city of the Future.[note]”The Western civilisation in which Modernity ignited was ultimately combusted by it. From an Occidental Traditionalist perspective, Modernity is a complex and prolonged suicide. An Ultra-Modernist, who affirms the creative destruction of anything in modernisation’s path, assumes an alternative criterion, inherent to Modernity itself. It asks: What had to happen to the West for it to become modern? What was the essential event? The answer (and our basic postulate): Zero arrived. […] In Europe, zero was an alien, and from the perspective of parochial tradition, an infection. Cultural resistance was explicit, on theological grounds, among others. Implicit in the Ontological Argument for the existence of God was the definition of non-being as an ultimate imperfection, and ‘cipher’ — whose name was Legion — evoked it. The cryptic Eastern ‘algorism’ was an unwelcome stranger.” Nick Land, “Zero-Centric History”, Outside In[/note] Babylon is described in contrast with an opposing version of femininity, expressed by the figure of the Celestial Mother bearing the child of God; but somewhere in the desert they fuse together, becoming one and the same. The feminine Prima Materia, dismembered to give birth to the kingdom of God, is the apocalyptic Beast that “once was, now is not, and will come up out of the Abyss”, undead, crawling backwards from the future through the gates of Babylon to extinguish herself in a glorious fire together with everything that She created.[note]Revelation 17:8[/note]

Gaze into the sky, for the Future has come.
Mark our words: She is the Mother, the Devourer and the Fires that Consume the Universe.
Burn, love, and understand.
Today is the twilight of the God of Man.

NeoStalingrad: Voodoo Politics and Neo-Neural Gene Hacking

by Mark Horvath and Adam Lovasz

12th November, 2020.


Documents purported to be part of a failed presidential candidate’s secret political program have been leaked online. General outrage has followed in the wake of the hack, relating to certain points of the as yet unverified text. In all probability, they were released by a disgruntled ex-employee, or obtained illegally by hackers utilizing K-worms hidden in child pornography. This material gives a glimpse of the first 100 days of the presidency:

  • Legalization of adult–child marriage.
  • Introduction of a Global Gay Rights Initiative (membership compulsory).
  • Ratification of the Intergalactic Free Trade Agreement (IFTA).
  • Lizard-people revelation, following ratification of IFTA.
  • War with the Russian Federation and other renegade regions of Slave Planet Earth, so as to introduce an alternative agricultural paradigm using human remains as fertilizer.
  • Legalizing the use of intergalactic lifeforms in agriculture and breeding.
  • Signing of the Pornography Freedom Act, in the presence of representatives of the DragonDildo Company Inc.
  • Virus Eradication Initiative; the introduction of GMO mosquitoes and spiders into the drinking water of all-too-human populations, so as to eradicate anthropomorphic viruses.
  • Creation of the Compulsory HIV-Infection Committee underneath the ruins of what was formerly known as the European Parliament.
  • The restriction of online hate speech through the recoding of Swedish jihadist content into hiphop music.
  • Filtering of news items relating to a lizard-people takeover from online media — such fake news must be replaced by sensitizing stories relating to homosexual Muslim men who prefer the passive position and pose no military threat.
  • Praise be to the Great Rainbow!

Crisis-machines and viral, schizoid, infected and infectious intensities conduct schizoanalysis upon the program points of the leaked Zogian presidential program. The authors of this text appear to have been sent back in time in order to signal the operations of a schizo-machinery whose non-grammatical supplementarity is transchanneled into a post-Euclidean militarized geophilosophical space of manipulation. Without doubt, according to an alternative hermeneutics, the word ‘manipulation’ stems from the god of Manichaeism, Mani. To manipulate is to proliferate the name of Mani upon Earth, introducing a ritual duality between the sacrificial bull and those benefited by the bloody effluence of its arteries…

The signs were there all along: K-functions upload themselves into the collapsing strange attractors of an apparently limitless process of integration. Indifferent empty signs cut into the reiterative operations of the schizomachine, time bends over itself “and the matrix dismantles itself into voodoo”.[note]Nick Land, “Cybergothic” [1998], in Fanged Noumena: Collected Writings: 1987–2007 (Falmouth: Urbanomic, 2013), 373.[/note] War has arrived into the streets of Paris once more, the revolution’s darkened version colliding with the fractal expansion of difference, filling the eerily symbolically named streets of Place de la Bataille-de-Stalingrad. LIBERTY LEADING THE %%%+REG Fatal System Error ++!!!!!!+/+/“PEOPLE.”

Reports speak of a strange street fight in a square named after Europe’s bloodiest battle — but the code errors make it impossible to be sure of what is happening. In the disassemblage of the assemblage, “bodies interpenetrate, mix together, transmit affects to one another”.[note]Gilles Deleuze and Claire Parnet, trans. Hugh Tomlinson and Barbara Habberjam, Dialogues (New York: Columbia University Press, 1987 [1977]), 70.[/note] In an assemblage, there are no fixed, immutable structures, only flows: facts pile up on top of one another, chaosmology condenses into a “K-coma”.[note]Land, “Cybergothic”, 369.[/note] GORGEOUS MODEL EXPOSES ALL. The technosphere performs autopsies upon all of us, rendering the body naked, flayed. To quote Seb Franklin, “the proliferation of differences that make a difference — attests to the fractal character of this cultural formulation of epistemic conditions.”[note]Seb Franklin, Control: Digitality as Cultural Logic (Cambridge, London: The MIT Press, 2015), 162.[/note] Difference results in an overproduction of connections, and therefore programs discontinuity into the rotten center. The global center’s connections and immune systems have failed: no longer is there an outside and an inside, everything is collapsing at an accelerating pace. Undifferentiated civilizational decadence, digitalized Latino drug cartels fight upon the streets of Milan. Milan=El Salvador + K-function + breastfeeding in church + structural contingencies, abject compulsions: the apotheosis of Catholicism: DIGITAL FLAMES LICK THE DOME OF THE CATHEDRAL. We shout with Deleuze and his wolves: “there is no subject of desire, any more than there is an object.”[note]Deleuze and Parnet, Dialogues, 78.[/note] Catholicism is the apotheosis of violence. Gang members tattoo Christ and the Virgin Mary upon their muscular brown bodies. God’s Mother gives birth to machete murderers. Multiplicities make their homes among the ruins of a deformed, degenerate, devirilised post-bourgeois wasteland. Multiplicities are asubjective atemporal non-coding genes. There can be no subjectivity once you tattoo Christ upon your chest, because Catholicism demands complete surrender to a violent, arbitrary, bloodthirsty God, who has also somehow, through an accident of colonial history, copulating with the Aztec divinities of old, returned to His origins in cannibalism.

Down there, in the South (today even the North is Southern), crime works differently. As opposed to the clinical rationality of industrialized mass murder, the criminality of the South is hot and passionate: “in the ‘South’ wickedness always is of a strictly personal nature — one joins the brigands or one doesn’t; one violates a nun and cuts her throat, or one sides with the angels and is executed oneself”.[note]Erik von Kuehnelt-Leddihn, “Revolution, Crime and Sin in the Catholic World”, in Modern Age (1958), 181.[/note] Machetes, when used correctly, are expressions of real emotions and impulses, forms of muscular energy transformed into sharpened metal. Ticket inspectors and calculative, cold decultures alike fall prey to their outbursts. Milan is one of the financial centers of Italy, the most “Protestant” point of the Italian Republic, so to speak. Agents of chaos are unidentifiable. According to Pietro Grasso, a liberal politician, the gang wars perpetrated by the Salvadorian gangs of Milan have nothing to do with immigration: “we must keep the two things separate”.[note]Michael Day, ‘Milan struggles to cope as Latin American gang violence starts afflicting general public’, The Independent (20 June 2015),[/note] Nowadays, it seems Europe cannot keep anything separate from anything else. In reality, nothing is separable from… but for the sake of the program, a joke, a conquest, Latinos, WE MUST WRITE RANDOM SHIT WITH LARGE LETTERS. In reality, there is an ever more pervasive senescent Euro-incontinence. Viral sacred tattooings symbolize the revelation of Christianity among disintegrated Euro-unification ruins. The Virgin Mary, proudly displayed upon Salvadorean chests, says that she is back and she is hungry for new blood sacrifices.

Stalingrad returns in pre/postapocalyptic scenes reminiscent of an undeclared Fourth World War. Paris exists no longer. Paris is the New Stalingrad. Disoriented sans papiers mill about, deprogrammed virulent actants compose an uncontrollable mechanism of self-replicating K-functions. There is no way such darkness could be manipulated. Mani is the divinity of light; Mani is fucked, Mani is history, Mani has been submerged. For the moment, an obelisk stolen from Egypt still stands as a phallic symbol upon the Place de la Concorde, the place of King Louis XVI’s execution. Emptiness is covered over by an enormous impotent penis, hiding the beheading-race that was European modernity. As Georges Bataille writes, “the Place de La Concorde is the space where the death of God must be announced and shouted precisely because the obelisk is its calmest negation. As far as the eye can see, a moving and empty human dust gravitates around it.”[note]Georges Batailles, “The Obelisk” [1938], in Bataille, ed. and trans. Alan Stoekl, Visions of Excess: Selected Writings, 1927-1939 (Minneapolis: University of Minnesota Press, 1985), 215.[/note] Sovereignty is a royal corpse emptied out, reduced to a cavity – hence the need to bring down the obelisk. Perhaps the migrants shall take the phallus with them upon one of their aimless marches. France, as a laboratory of modernity, has achieved a remarkable devirilization. Desire is always a disordered assembly of drives, like the heterogeneous, unordered, wild undergrowth of a jungle, growing bodies-without-organs within a blackened space. The formlessness of the assemblages is erratically strange, something alien, extraneous. “K-function”.[note]Deleuze and Parnet, Dialogues, 70.[/note]

There is no infrastructure; I am also a WOMAN, BECOMING-WOMAN. K-gender and DragonDildo. To perform the postapocalypse, to outsource productivity — that is the imperative of this degenerate age. “Schizoid self-alienation” gives a self-destructive answer to hyperdestabilized material circumstances.[note]Nick Muntean, “Nuclear Death and Radical Hope in Dawn of the Dead and On the Beach”, in Deborah Christie and Sarah Juliet Lauro (eds.), Better Off Dead: The Evolution of the Zombie as Post-Human (New York: Fordham University Press, 2011), 87.[/note] Following the Battle of NeoStalingrad, sympathisers on both sides gathered together so that they may contribute to the further hypercomplexification of the K-function. Self-castrating xenophile abyss, the uneventful death of a posthuman body. EU-migration radiation, informational overproduction of informational syntheses. Rival gangs break the false calm of a sclerotic society suffering from its inability to destroy itself completely. An aporetic corpse with no distinctions.

The Jungle is demolished, and camps are created everywhere: a decivilization that breeds camps, darkness transplanted into light. The night is smuggled into the heartland of Enlightenment: “algorithms can evolve beyond their creator’s intentions and take on a life of their own”.[note]Nick Srnicek and Alex Williams, “On Cunning Automata. Financial Acceleration at the Limits of the Dromological”, Collapse VIII (Dec. 2014), 497.[/note] Reactive evolutionary logics are replaced by a chaosmology. Darwin has rotted away, leaving residues that infect the streets of even the most insular centres of commerce. Fluidity makes possible all kinds of weird typologies. As Simon Guy emphasizes, “a ‘fluid’ perspective on sustainable architecture does not mean rejecting one particular typology (skyscrapers) and celebrating another (vernacular). It may mean valuing different aspects of the design”.[note]Simon Guy “Pragmatic Ecologies: situating sustainable building” [2011], in Ariane Lourie Harrison (ed.), Architecture Theories of the Environment. Posthuman Territory (Oxford: Routledge, 2013), 149.[/note] But what about Nothing, the (empty) object of desire? What about uninhabitable typologies, territories organized around the absence of a building or, for that matter, any liveable ecology? Needs too can manifest themselves in the form of emptiness; every building may be thought of as an UNINHABITABLE SYMPTOM. Depressive suicidal city planning commissions, unsustainable plans create transparent surfaces of smart glass and empty concrete pipes, mixing with the intoxicating rhythms of conga drums. In this subversive strangeness, queerness becomes a pragmatic horizon. With its acceptance of anarchaeology, algorithmic monstrosity unleashed itself upon everything and nothing.

A spectre is haunting the citizens of castrated continents, saturated by mass media visions: the spectre of terrorism. Terrorism brings about “an excess of reality”, forcing the system to implode beneath the weight of its own mirrored unreality.[note]Jean Baudrillard, trans. Chris Turner, The Spirit of Terrorism (London and New York: Verso, 2002), 18.[/note] K-agents collapse reality, producing further layers of uncertainty, making unsustainability ever more apparent upon the blood-stained streets of metropolises. Local attributions are no longer valid, rival memes cannot be allowed to spread through networks of outrage and hatred. We don’t want to spoil the fun now, do we? Only those may be allowed access to any publicity who are subversive: any other viewpoint is reactive, intolerant, offensive, degrading, transgressive, outrageous, and in violation of technocratic autocratic algorithmization. Digital-fascistoid skeletons must be exorcized. Internet contents with no content, dronelike tweets and implicit communication channels, armies of trolls, all these memes inform the population of the Global Cyber Village of an imminent takeover by lizard-people. To be in-formed is to be situated within information. Beheaded by cybernetics, we are all subordinated to the imperative of infinite reprogramming. Such is our fate. Our fellow brothers and sisters of the miserable city planning commissions, oh, how unsuccessful you have been! One shocking example among many, aside from the Paris Jungle, is that of Pruitt-Igoe. Modern schizophrenic cybergothic metanarratives pulsate from the spectral ruins of St Louis. Nothing remains of these estates of cement shit-architectures, in which radioactive viral agents were buried at the behest of social engineering experts. After a few nightmarish years, the apartment buildings were demolished. This explosion also implies the bankruptcy and devastation of sociology, social reform and city planning ideologies. The social sciences have ZERO LEGITIMACY. They thought they could control the K-functions, that they can immobilize the nomads. But movement cannot be stopped.

Pruitt-Igoe, built in 1954, was only a small sign of what was to come during the course of the 21st century. Mechanical cremation, a futurity torn apart, broken windows, desires and utopian social science fictions. It is nonsensical that anybody could have seriously believed in such lunatic attempts at reprogramming. A Japanese architect designed these fractal-generic buildings and vomited them out onto the streets of a soon to be desolate, depopulated St Louis. Algorithmic, automated architecture belongs to “a kind of control realism in which the ideological penetration of programmability is played out at the dual levels of subject and system”.[note]Franklin, Control, 160.[/note] First the ideology had to collapse before the district as a whole was sentenced to the dustbin of architectural history. Two years after construction was concluded, Pruitt-Igoe was already considered a place of unspeakable crime and hopeless poverty, replete with all manner of deviance and racial segregation. Democratic and Republican schizo-sociopolitical agents — those who created this monstrosity — believed, naively, that poor districts can be replaced. Little did they know that social policy tends to universalize poverty, spreading the self-replication of abjection to ever wider areas of cities unfortunate enough to be affected by social housing policies. “Tomorrow has already been cremated in Hell.”[note]Land, “Cybergothic”, 347.[/note] St. Louis’ Democratic drone mayor at the time had this to say prior to the commencement of Pruitt-Igoe’s construction: “we must rebuild, open up and clean up the hearts of our cities. The fact that slums were created with all the intrinsic evils was everybody’s fault. Now it is everybody’s responsibility to repair the damage”.[note]William G. Ramroth, Planning for Disaster: How Natural and Manmade Disasters Shape the Built Environment (New York: Kaplan Publishing, 2007), 164.[/note] The restoration, alas, led to the overproductivity of chaos-projects. Experiments in disciplinary reterritorialization almost invariably tend to degenerate into universal deterritorialization. But “policy makers” find it difficult to accept that there is nothing to be and nothing to be done. Their job is to create order from chaos. “It’ll take time to restore chaos” — to quote George W. Bush.[note][/note] Subversive disorder contains a xeno-degenerative power of decoding. Dark diseases are already at work within the senile nervous systems of the Occident. Degenerative pregnancy, Thanatos corrodes even the concrete. Segregation could not be erased on the Pruitt-Igoe estate, because the productivist and functionalist moderm metanarrative demands universal segregation. Every anti-segregational mechanism regenerates the cosmically parasitical principle of separation. Black, autonomous dysfunctionalities cut up systems of anthropocentric order. Even the most perceptive of sociologists never had an inkling of the forces they had unleashed when they contributed with their expertise to the creation of the Pruitt-Igoe nightmare. By the late 1960s, Pruitt-Igoe had become a rotten suburb plagued by crime, a reiteration of the degeneracy slated for eradication by the city authorities. The degree of degeneration increased along with simulacra couched in terms of “improvement”, “redevelopment” and “renovation”. If something obviously doesn’t work, why not “redevelop” it?

Minoru Yamasaki, the Japanese architect mentioned above, expressed his disappointment when he said “I never thought people were that destructive”.[note]James T. Patterson, Grand Expectations: The United States, 1945–1974. (Oxford University Press, 1997), 336.[/note] Yamasaki once again had to confront the consequences of his awful architectural legacy during the September 11th terrorist attacks, being also the architect of the World Trade Center’s Twin Towers. The chaotic degradation introduced by terror is none other than the negation of negation. Pruitt-Igoe’s residents, in response to the unbearable circumstances they were forced to live in, rose up in defiance, destroying this brutalist environment created to domesticate them. Pruitt-Igoe shows that matter cannot be forced into a form for eternity, as “form is introduced by the movement of matter.”[note]Luciana Parisi, “Automated Architecture: Speculative Reason in the Age of the Algorithm”, in Robin Mackay and Armen Avanessian (eds.), #Accelerate: The Accelerationist Reader (Falmouth: Urbanomic, 2014), 405.[/note] The formless creates the conditions of its own reproduction. Armies of sociologists and social workers cannot keep the deterritorialized, drugged up brigantines in check: the latter are those who give form to contemporary society, showing us ways of becoming formless. Desegregated lines-of-flight are pathways to decomposing society. We have something to learn, but this lesson contains nothing remotely resembling anything human. We can only agree with Hillary Clinton, that “they are often the kinds of kids that are called SUPERPREDATORS — no conscience, no empathy”.[note][/note] The absolute ZERO: this is the unpredictable, unintegratable, unmanageable multiplicity that infects everything. Finitude that cannot be regulated. The Law is no more. As it switches to mimetic repetition, the Law becomes a vortex, propelling itself into the abyss, similarly to the infernal dynamited buildings of Pruitt-Igoe. The estate became so incorrigible that the city council was forced to demolish these desolate mounds of concrete. Were they intent on preventing the entirety of the United States coming to resemble this jungle? How could they have known what would happen decades later?

Today, we are only too keenly aware that the North has become the South. Everything’s backwards. Two alternatives present themselves: we must either rape and kill the nuns, or follow the path of passivity, resulting in our slaughter and transubstantiation into bloodied angels of history. DEATH DEATH DEATH, thrice great are thou! One gate is always open for the sufferer. I’M SO OPEN I’M BROKEN. To be open is to be exposed to disorganization, disembowling. “The acceleration of techno-capital cannot be divorced from the problem of the incomputable.”[note]Parisi, “Automated Architecture”, 410.[/note] The demolition of Pruitt-Igoe is the condensation of a cosmic catastrophe into a small fractal, a dark page of architectural history that is nevertheless reiterated at hyperspeed through digital networks. The virus was already present within the brain of a Japanese architect infected from within by meaninglessly empty abstract signs, concrete and ideologies of human improvement. Micromodels of hybridity achieve their revenge through making nonsense of any and all methods of social planning. There is no such thing as a No Go Zone, because heterogeneity cannot be bottled up in one territory. There is no such thing as a zone. Desegregation compounds into a cosmic separation between survivors and cultures sentenced to eradication. AIDS+ is the fluidity of dissemination. Fluidity is a form of bacteriological warfare waged against any and all closed systems, accumulating illnesses within viral tropical subterranean depths. Illness-boxes compose a rhizomatic non-place that functions as a sanctuary from softened, amoebic existence.[note]Mark Horvath and Adam Lovasz, The Isle of Lazaretto. Studies in Separation (Schism Press: 2016).[/note]  va-tombstone1-03