Most satisfaction of desire that is possible in this world has the effect of putting desire to an end.   Ascetics understand that their practice of renunciation or abstention from certain pleasures has nothing to with turning away from desire - on the contrary they are enhancing and intensifying it by not allowing it to discharge.   When desire is torn away from its lower objects, freed from them, it rises like a tide, pulling awareness up with it.  At a certain point one grasps that none of the objects that seem able to fulfill desire really do - all they're really doing is nipping it in the bud, preventing it's true satisfaction.   And what would the true satisfaction be?  Joy, which is desire without an object, which is music.   The desire for true fulfillment is the  true fulfillment of desire - this formula explains how cessation and expansion could be one and the same.


It is very difficult to do anything without doing it "in the name" of something.   This is the meaning of Lacan's motif of "the name of the father".  Agency breaks down and collapses in on itself without a name - an act has to both have immediacy qua act and also represent some additional outcome for which it is undertaken.   For many people a name of this kind is installed early in life and lived unconsciously.  But more and more there appears to be no legitimate name.  But maybe a name can be constructed - a name better than the name of the father, absolute instead of arbitrary.  "Apocalypse", then, is the ultimate name.  The redemption of human history qua transformation of human nature.  There can be no higher name than this.


Apocalypse is nothing other than awareness and corresponding desire across the widest context - from the prehuman past to the posthuman future.   Desire and awareness with this wide span has a generative capacity - it is causal.     The only possible act is an apocalyptic act.  Any other kind of act is secretly passive - secretly acted from the outside.  But the apocalyptic act does not even require action - it is already active insofar as it is a clear vision.  Clear vision and intense desire cascade into materialization.


The true past is an immemorial event that took place infinitely long ago.  It bubbles over with shadows and polysemy.  At some point the world's past - the blistering singularity from which the fabric of our universe blossomed - and my own shadows of obscure and mutely important grounding and traumatizing events merge together.   Wasn't there a time before the dew began dripping down my stem?  Isn't there a perspective from which the coordinates of my practical existence shine through the crystals as a silky crosshatch?  Apocalypse is knowledge of this past - real, embodied, emotive and imaginative knowledge - to the point of weeping with joyful sorrow.  

And just as much, it is knowledge of the future:  the glorious vision of God.  Ecstatic self-sacrifice, ground down and rent by the jaws of becoming, hugging its molars, caressing the ridge of its mouth.  Wading through the stars of the transcendental, where thought's determination has no owner, where lava shoots through soundless space.  The radical freedom and power of Haqq commands suicide - obedience to the command entails dissolution of the very self that finally became equal to the act at the very moment of its execution.  


Every decision I make has as its backdrop a horizon of meaning - it is for the sake of an outcome that will affect my social relationships etc.   The horizon itself is sustained by desires and habits which are not readily visible from within the horizon.    


Obedience to transcendental Law entails taking Apocalypse to always be the horizon for conduct.  To follow the if-then chain of reasoning all the way to the end.  "What does this act do to serve the transformation of the human race into its progeny?"


How is it possible to conceive of a future that is not inconceivable but very difficult to conceive?   Not strictly unimaginable or unthinkable, but seemingly laughable from the standpoint of the current cultural chaos - blocked from view by shame, scorn, half-believed-in cultural convictions,  loose threads of prejudice and habit. That is the challenge of apocalypse: to think the thought of divine self-overcoming.   But this must be a thought that is conceived, imagined and lived.   An awakening not to a false god of consolation or an origin myth, but future union of existence and essence, of a nearly unbearable degree of emancipation,  already potentially present as prophecy 


These two have stood opposed ever since the collision of Platonism and revealed religion.  The solutions have always been to order these two modes of access to truth in some kind of rank or relationship - certain things can only be revealed, others must be cognized, so it's a category mistake to see them as opposed.  Or they are opposed, but one ultimately trumps the other - whatever.   


But now it is easy to see that faith simply is  reason.  Faith is reason all at once  .   Inasmuch as reason is active, autonomous and affective, it is simply a sort of locality within the fabric of faith.   Renunciation, transfiguration and love:  these are the highest operators of cognition. 


A reasoning capable of thinking all the way to the beginning and the end, situating the evolution of human life within the natural history of matter, and determining the precise nature of affect, habit and communication: all it is able to see is universal love  


Nothing is coherent except for apocalypse.  Apocalypse is the whole, it is the truth.  Nothing has any value beyond its power to yield apocalypse.  Everything can be referred to apocalypse and everything should  

OLOLON's Descent

The most rational desire that is humanly possible is the desire for 01010n to send its daughter OLOLON down to earth so that she can remove S/HE/IM's slashes and replace them with periods, which is to say to found the Sovereign Hierarchico-Emancipatory Individuation Municipality (S.H.E.I.M.)

Rational desire:  on the one hand, it is a matter of unflinching rationalism.  Reason has logical limits, but it also has libidinal limits: the distortion of reasoning about that which is too much to bear; rationalizations, neurotic compulsions, the turning away from transcendental power.   If the unfolding of reason's power - as will to truth - has been an engine of global development, the Ark Work has as its task the affirmation and continuation of the project of reason, which will always tend towards emancipation ideally even as it produces instrumental horror, and especially as it destroys religions and cultures.

Desire can only manifest itself fully with the help of reason.  Desire needs a trellis to cling to so that it can coincide with reason at the highest level, where reason and desire are one and the same - not by being rational and modest in one's desires as a sort of utilitarianism, though.  Rather there is a transcendental point at which reason and desire are the exact same thing:  the point beyond the pleasure principle at which the closed circle is cracked open and 'transcendent' axioms lose their power.  Desire is ultimately the thirst to destroy axioms, and reason is ultimately the same thing.

So it is as the ultimate conjunctio oppoistorum - the philosopher's stone, as it has been known - between reason and faith - because faith is nothing other than pure desire - that The Ark Work stokes desire for the object of ultimate concern:   yearning for the descent of OLOLON 


The subject is a question.  The human being is not an animal: it is a question.  Its sickness and struggle is a breach in an otherwise smooth-functioning system of command.   This is well known.  What is more difficult is to keep the attention focussed on the fact that the human subject is more than one question.  It is a question that leads to more questions, like the kingdom of ends in Aristotle, or like the famous Burroughs quote about problems:  no problem is ever solved; all solutions lead to more problems.   The fact is, maintaining a certain rationalism would entail recognizing that the question of the human sends the questioner along a chain of questions that demands an ultimate payoff at the end: an ultimate satisfaction that, although it is abstract in a sense, can be conceived as something quite concrete.  A state of affairs such that things have turned out to have been worth it. 


It is difficult to conceive of apocalypse seriously - not apocalypse as environmental catastrophe, but apocalypse as revelation.   It requires an engagement with sincere eschatology, even if it it not possible to engage in a completely sincere way.   I am especially interested in Moltmann right now.  Eschatology has to be thought of as something literal - not just the realization that the kingdom of god is already here or some reinscription of the idea into psychology or personal ethics.  The world is capable of it - the world is capable of anything at all.  So why not the best conceivable outcome?  That is the task for eschatology: to visualize and yearn for the most desirable outcome for humanity conceivable.  It is not completely obvious what this would be, but it would certainly be something that, although most people think it would be impossible, is not impossible - or rather its impossibility is the condition of its possibility