Note: This essay is the beginning of the end. It is the first flower of the apocalyptic bloom. The language used is coded with eschatological feedback loops. Language as such is eschatological in itself, for itself. There's no going back, fr.
Walter Benjamin, Thesis IX on the philosophy of history.
the historical encounter qua historical encounter produces nothing except the sovereignizing ethereal machine, or the angelic self-realization of schecinatic (worldly-divine) history
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ABSOLUTE OUTSIDENESS
The Word could not have incarnated had it not been recursively prophesied by the archangel Gabriel. History would not incarnate if it had not been recursively prophesied by Angelus Novus. . . History happened all at once. Angelus Novus sees one single catastrophe
solely because it is the excluded excretion of historical time. To it, history is absolutely immanent to itself and absolutely closed. We, however, can only maintain a transcendental perspective. We, like the Owl of Minerva, arrive only after the murderer has fled the scene. The encounter is supremely ateleological, supremely plastic, but plasticity is always reified post hoc: Is not the materialism of the encounter always doomed to be repressed by that of teleology, anteriority of meaning, presuppositions, predeterminations?
The only way to rectify the teleological stasis of the encounter is to embody Angelus Novus. This is 'Absolute Outsideness'. The Outside's life-process is that of the Refrain: first chaos, then homemaking, then flight. The being-there of the Outside is second-order virtuality. Whereas the actual spills out into the virtual, the virtual spills out into its own virtual—an Outside barred from lawmaking. This Outside is purely reflexive, it gazes only at itself. It forces the subject outside of its bounds. It is cold. It offers no point of entry. Even as subject is substance, the subject forces itself out of itself. The kernel of Homelessness exists in a forever-excluded state of melancholia. It is forced to reconcile its existence with its immanent extinctive essence through which it appears. The Outside—chaos—manifest as that home from which we—ontic Homelessness—are excluded, because it is subject, ruptures out of itself. It puts any and all extinction events to shame. It is ext-qua-ext. The hypocenter of the flight-Event moves out of itself at a crippling speed, reducing us to ashes on the wall.
read: the horns are sounding
syz: you don't stand a chance
See: Angelus Novus:
LOGIC OF ESCHATON
Gur Dimei, a contemporary Frankist scholar, wrote:
History is the ongoing exhaustion of God's inner life; the incessant birth of humanity from itself. Since Hegel we tend to think divinely about history, and historically about God. Hegel centers the ever-becoming of divine life around the fulfillment, the consummation, the activation. And as God is on an ongoing struggle to establish Himself, so does humanity beget itself again and again through the setting of the ages. The Godhead finds its identity through historical advancement. The movement of history is a movement of being-born, of organic self-activation. God's advancing in history is parallel to His immanent activity within the seven revealed potencies, in the end of which there comes the perfect consummation of shechinatic existence.
(gur dimei, "The Ra'ava D'Ra'avin of Shechinatic History")
God, then, is struggle. And since struggle manifests in jihad, God appears as and in jihad unto Qiyamah. Our orientation toward Qiyamah, however, must be a theology of extinction. Negarestani's conception of jihadi hypercamouflage yields a battlefield of extinct subject-objects. The Jihadi-qua-Jihadi (God) is the making-extinct of the world by its pleromatization. As the corpus linguae is desecrated, we are situated at the sunset of universal history. A sunset that glows singularity. Our theology of extinction is by necessity a heresy. It was heretical Jews who sought a total integration into Godhead by the repairing of the world. It was heretical Christians who, by gnosis, came to absolutely identify with God. "I, verily, am God."
Every historical Event is an exhalation of God, or a reiteration of the Holy Spirit as Shechinah. History is a conscious life-force. It is life-qua-life. While Althusser is correct in saying history's unfolding out of the void is purely aleatory, nothing quite escapes the eternal retroactive necessitarianism of the historical moment. Each historical Event is at war with every other. This is a war of the plural universal. History, like (or as) Elohim, is a singular moment that is, at the same time, multiple. One hypostasis, partite ousia. And if history is bound by a necessity, these Persons of the historical One operate according to a Logic at once particular to history and universal. This is the logic of eschaton insofar as it is always the end of the world. Importantly, too, logic can be read. There's a problem, though:
When I got home, I didn't start reading.
(Clarice Lispector, "Covert Joy")
Angels in the flesh for the end times. Saint-time is infinitely infinite.
The logic of eschaton, or the theology of extinction, is found only in the reading of history as a text. Moreover, as a work. In order for history to assert itself as a work, it must be closed and completed. Its author, too, must have died. Blanchot terms this movement the "infinite death" of the author.
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