PURE YASSIFIED WOW,,, WOW,,, WOW,,,

death is when you close your eyes -End of the world Wow Now fragments

I have overcome the lining of the colored sky. Swim in the white free abyss, infinity is before you.—Kazimir Malevich

What happens next or is already happening next is that the various apotropaics of aesthetic ends of the world (yassified wow, millennialism, Jerk Renaissance, Rapture, progressivism, Catholic-Crypto, Covid Genocide) are abandoned in the name of a return to the negative fecundity of endo-finality, which is to say quantic finality and not the narcissistic finality of radical/conventional Kantian retrievals and subjective depletions. The movement of flight called the insister — the one who insists on the survivance of life at all costs — cannot stop here or there; it is part of endological fulguration and is its own immanent description. Survivance insists at all costs as the Anishinaabe law of comedy, or what Gerald Vizenor calls ‘not a mere reaction, not a survivable name’.

What proposes itself is the reality of the End of the world as chance of quantic and generic capture, shield and sword of lol, for instance the loving generation of the algorithm extinction qua extinction and the matheme e < > d (extinction, not death) as a universal status. A generic science of the end of the world now provides its own captions and mathemes (statements). The fragments of this discourse are the fragments of a multidimensional protogeometry whose endological form signifies itself. To a certain extent e and d are nodes flexed on the quantic curvature which saturates the immanence field of the discourse of the end of the world now.

In the struggle against modern onto-haunto-eschatologies and their thanatocentric ideologies, an extremely rapid beating of the heart or batting of the eyelid takes place. In a strange way, only the inherent radicalities of a discourse of the end of the world now seem capable of traversing the multiplying protogeometry, its various spaces and corridors and new statements. The end of the world as jargon always has its own spectragenic theology; the discourse of the end of the world now is a series of lightly ecstatic fragments floating, severely fluttering, a multiplicity of names, an ana-archaeology of the names of the end of the world, an orbital orgasmic angelicism.

The discourse of the end of the world now (or wow! as Steve Jobs would say) is so ended as to be open to the world now, the praxis of an exact vulnerability, the immanence of the simple name’s operation (in Lazarusian terms the end of the world now is the political event of a simple name). Itself already an antiatomystic exclamation, there is vocation and vulnerability, an evangelogy! There is a quiet universal ecstasy in these fragments — the endological, passional crypt — that fights against the realism and determinism that abandons life by being socially responsible for it. The discourse of the end of the world now provides us with an immediate illustration (a caption) of what the ontologies of the end of the world might have been .

It moves away from the duology of world/no world, no world/no end of the world, world/end of the world, no world/I will carry you, OOO/correlationism, web3/ecology, radical aesthetics/network spirituality, towards endological AI as matrix and rupture point and atomization of the end up to its quantic certitude and certification as interruption. From Rapture to Rupture, from Marxiological Rapture to endological rupture-immanence, the end is not what you think or that you think. The true subject of the onto-eschatological difference (the world has always been ending, it is always about to change), the Analysand or the Activant, is not the Subject-X of principle-X (nothing’s gonna change my world). Subject-X is the yassification of pure love.

The name extinction is also the flash of the name resurrection. Both Laruelle and Badiou stash radical finitude (creating a serious bubble and hangover to come (profound retardation)). In the end they understand the event of the generic against the backdrop and ontological assumption of continuity. In contemporary thought and aesthetics the most profound prejudice (epistemological racism or what Moten calls the raciality of the concept, as such) resides in the Idea of continuity, that is, the idea that the end be understood as an interruption of the uninterruptible. Laruelle and Badiou’s still Derridean variations shut out a haptic-endology, a grazing of the rock bottom of the world. They constitute a kind of cosmic apotropaics. There is a relentless short-circuiting whereby the doublet death-extinction prevails. This is also the domain and centre of omnilapse and its coincidence with technic perfection.

A less nicely abstract version of saying which is that those who seem able to communicate the end of the world have nothing to say; those who are unable to communicate the World into saying have the actual end of the world to say; the end of the world is not something to be thought or that can be thought; those who seem to communicate something have nothing to say; the end of the world is not what you think or that you think; duration is love and the end of the world is the yassified discourse of pure wow wow wow.