future belongs to masturbation machines

the soft nazism of capitalism, shooting the schulzes of our democratic age slowly in the head. the bullet takes years, even decades, to enter, enough time for everyone to forget (if they ever remembered or even knew) anything happened other than the schulzes were obviously idiots and went mad and died too young through their own faults. this is capitalism’s genius, inherited and transformed from the parents and grandparents it has conveniently and necessarily disowned (christianity and judaism) – complete absolution through the pure (that is, freed of flesh) indulgence system of money

she wears her orgasms like a flashing neon tiara

in the city aren’t we already buried in humans? and then we have social media for … for what … so that we can watch ourselves squirming in the grave?

the bain. operating at the middling frequencies of television, frequencies force-subsidized by the entire seething captive human lunacy

these associations – that community is fraternity, god (or even love – is anything itself?) love, humans (or any partial human group) superior, the future friendly, the family wholesome, growth sustainable, … do they indicate much beyond humanity’s imbecility, all subject to melville’s deconstruction of the false relation of whiteness and goodness in moby-dick’s 42^nd chapter?

society facebook in three-dimensions. how we interact with the human world primarily a matter of our dimensionality preferences. the social mystic – a creation possible only in the digital age – a facebook junkie. those of us futilely and comically trying to cling to the fragmenting mystic raft (the one made of books and voids) on the raging voracious ocean of technology laugh, but as soares as he wanders the tattered pages of his mind

sometimes facing up to the truth is just too hard

when the facts are distressing it is easier to reframe or ignore them

 around the world only a few have truly faced up to the facts about global warming ...

it's the same with our own deaths;

we all "accept" that we will die,

but it is only when our death is imminent that we

(perhaps)

confront the true meaning of our mortality

the idea that we can shop our way to sustainability

is no more ludicrous than shagging our way to virginity

facebook. bacefook. basefuck. the major tech companies (google, apple, microsoft, intel …) all with names so easily vulgarized (but with the right mind, what isn’t easily vulgarized?)

opisthokonts on bicycles on urban streets like rabbits in the human world in watership down

urban darkness – which is hardly darkness – settles in this northern city in late october, experiencing a warmth in the past reserved for a month before. but this was all in the seed of the garden in genesis, when domination and subjugation were lumbered onto the tracks of history, and humans wound the limited clock on the face of their mythic supremacy, and stood in the camaraderie of war to build the doomed tower to their fate

they killed me but like you i forgot to die

silent spring definitions

society (verb) [pl. anomie or fluoxetine]

1.   a folie à plusieurs comprised of nested folie à plusieurs

2.   admixtures of folie à plusieurs attempting to enforce other folie à plusieurs to believe a forced folie à plusieurs is a true folie à plusieurs and the enforcing folie à plusieurs is hardly a folie à plusieurs but the bastion of necessary sanity and wisdom

capitalism (article, definite) [pl. sigil-transduction]

1.   a brand of laundered eugenics

2.   god, having given up

3.   technology’s social sibling

4.   nature wearing too many clothes

5.   christ selling tickets to his crucifixion

6.   the tyranny of the middle

7.   a religion of soft genocides

8.   plutonomo release 11.7

9.   utopia hyperuranios

madnesses i

while in capitalism money and its obvious prosthetics, ancillaries, and symbols are the regime’s official currency, any regime must – by the laws that govern laws – have a shadow currency that (through its capacity to out-flexibilize officiality, through its dimensional surprises, through its greater orientation toward energy) circumscribes the official – in this case money – and confronts humanity most deeply with the sacred struggle of its age.  in capitalism, this greater currency is sanity.

only the sane are permitted access to the corridors that manipulate, circulate, and define money; in such a way building and maintaining assets of sanity precedes physical acquiring and accumulating.

sanity is a matter of defending certain geometrical configurations over others.  thus ‘marginalization’ – a term not infrequently used by those claiming to be nearer the center or middle of something humanity values (and yet the meaning of this something is uncertain, contradictory:  take knowledge, justice, power, goodness) – is typically and covertly a plea for certain orbitings.

yet in some worlds of the mad, a ground is no fixed orbiting – there are no margins, for margins are everywhere.  humanity itself is no center – despite various religious, philosophical and populist attempts to wish-claim otherwise – but yet another orbiting:  elliptical, thoroughly transient, even the star it once claimed gone, and that star, in the presumed memory of its presence or the palpable appearance of its absence, still hardly humanity.

money and sanity are related as the biological sexes are related:  each can express various genders but the binary relation remains required to perpetuate the species.

many paths exist to be deemed mad by the sane; a rare but occasionally fruitful path is to conform as wholly as possible (or attempt to conform) to one or more of the sane’s ideals.

since we know we know how to assemble spaceships, to cook falafels, to theorize and write texts, to manipulate ourselves, other members of the species, and objects throughout the planet, to play horseshoes with competence, but know we hardly know what wisdom is and even whether it exists – and without this knowledge and its practice what are we other than another shooting scream – sanity’s definitions, their institutionalizations and enforcements, are melancholic in their brutalities and injustices, faintly comic in their strewn caprice.

that sanity requires madness for itself and to be itself is obvious.  and so too is sanity’s need – without which it would be lost – to manufacture madness, to forge and reproduce it from whatever materials are at hand.  for a human to observe this process and choose to be such material-at-hand for further observation – what discipline might we call this?  and would it be a discipline of the mad or sane?  an interdisciplinary venture, a new alliance?

while we might be tempted to distinguish between pathological and productive madnesses – even as we might distinguish between pathological and productive sanities – this temptation, while not necessarily misguided, assumes pathology is unproductive, productivity superior and good.  a question inhabits this, as all, temptations – whether pathological madnesses and sanities are in fact a different configuration of mad and productive madnesses and sanities of sanity, or the reverse?  and another inhabiting question – whether these questions of sanity are nested endlessly, whether the moats that surround it are mirage-moats, its fortresses of sand?

i ask questions of the oracles hidden in the fallen temples of the luminescent city, see them point to darkness, write in hallucinatory nights tangled, alabaster visions.  for this i am deemed mad.  and the one who pays its taxes and owns a home and has a career in the official taxonomies and carries out the necessary appearances of love is deemed sane.  yet is there not a conflict of interest in the naming – are there not governance issues in the management of the world and the structures and processes of names?  is not an audit lacking of humanity?  or rather has it not been made, and filed far away, and down?