Essays Systems

A Treatise On Enmanglement


The ideas presented in this work are subject recursively to the premise itself; once one is graced by the conception of Enmanglement, one is drawn inevitably to its concretization. The Enmangling of the Real is a process which—by its foremost essence—self-perpetuates until nothing remains but the Enmangled fulfillment of those which were.  

I must start from the beginning, before I had conceived this rueful, burdening desire towards my own release. I had been studying the Hegelian dialectic, and with my (admittedly still rudimentary) understanding of dialectics, I moved forth to attempt to explain the world around me; it went about as well as one can imagine. I examined cause-and-effect scenarios, circular reasoning, paradoxes, and contradictions of thought in general. As I read more, it became more clear that Hegel did not explore the dialectic as far as he should have. As he best explains it: 

The completeness of the forms of unreal consciousness will be brought about precisely through the necessity of the advance and the necessity of their connection with one another. […] For this view is scepticism, which always sees in the result only pure nothingness, and abstracts from the fact that this nothing is determinate, is the nothing of that out of which it comes as a result. Nothing, however, is only, in fact, the true result, when taken as the nothing of what it comes from; it is thus itself a determinate nothing, and has a content. The scepticism which ends with the abstraction “nothing” or “emptiness” can advance from this not a step farther, but must wait and see whether there is possibly anything new offered, and what that is — in order to cast it into the same abysmal void. 

This section of The Phenomenology of Spirit enlivened in me a certain notion— to expand on the idea of the abyss into which ideas and concepts are imprisoned within, and the kinds of contradictions that occur within; my mind raced, thinking further and further— the human mind, Being of Flesh, is not equipped for this kind of irrational thought.  The conception of movement of abstract concepts into a void was rather astute, but a better way of looking at it is through the lens of Deleuzian metaphysics; epistemologically speaking, the ideal form of every thought is the original thought-progenitor’s concept of it. Each concept brought forth is the result of a sort of copying of information imperfectly portrayed in writing or other media. Outside of this, as well, is the process brought forth by the actual creation of thoughts and ideas— the torturous act of thinking which brings the self to its depraved knees. 

Another lens through which to create a transcendental view of the Enmangled is by analyzing it through everyday interaction. An example could be a rather harrowing event involving a vending machine and a man; his money paid, yet the product left undispensed— an incomplete cycle of contradiction, which could be solved rationally; however, he chooses to act rashly, shaking, and, in the process of doing so, Enmangling, with the vending machine. Nothing exists that is not the opposite of itself, Hegel has explained, and as this Enmanglement is an active force against the vending machine, the vending machine, Being not of Flesh, but of metal, acts accordingly—it falls and kills the man. 

This is the force of nature I call will-to-Enmanglement, and it is entirely dependent on the man’s innate desire, not for the dispensed product necessarily, but for the sensation of Enmanglement itself; for Enmanglement cannot be avoided by those of Flesh, but only delayed through a painful protraction of living. Due to the alarming rate of demise caused by this exact situation (with a vending machine), one can only assume the will-to-Enmanglement for oneself, given the time to interiorize it. 

The will-to-Enmanglement is not necessarily a set of physical consequences. At the beginning of this piece, I mentioned the Enmanglement of myself and my own work— something I did not expect to be; even in this work, I can see the pulsing veins of Enmanglement running throughout the digital exterior of the pages. Self-Enmanglement is a necessary (and extremely unfortunate) existential process; existing not only in the realm of the physical, it resides also in the metaphysical, perhaps even beyond. Like Deleuze and Guattari’s flows and desires, the process of Enmanglement demands itself be seen, and yet is the most invisible of all the forces of any body. 

Section One: Inevitability

All which exists leads a life towards Enmanglement— the fate of a mortal soul tied to immortal atoms. Yearning for infinity, they Enmangle over and over, the indefinite nature of existence denaturing one’s own state of Enmanglement. Due to this—and due to the unavoidable MONAD present at the end of time— the absolute nature of Enmanglement is simultaneously the deficiency of all that is unconnected and the reification of all that is interconnected. 

The Flesh, the Mind, the Spirit—it has been seen “as though murkily”, the directionalism of the latter, the choosingness of its prior, and the wholeness of the foremost. So is said—that Spirit moves endlessly towards itself and the absolute concretion of itself; but only rarely has been seen that so also does the Flesh, and its Mind. The body yearns for orgasmic, eradicating release from the self and from the Spirit which binds it in shame. It yearns to be fucked completely into oneness with an Absolute Flesh, a consummate mother-entity of Enmangled bodies and minds. So are united Eros and the Death drive, as the self is erotically Enmangled and emasculated by what it believes to be the omnipresent Mother, and as the Spirit transubstantiates into a new daughter-element in its Death-and-subsumption. 

Progression is inevitably toward singularity, be it Technocapital, the Absolute, or the Big Snap at the end of time. The recognition of inevitable singularity is a true intuition; subordination into unity following the thinking-organization of dasein cannot be avoided. The complete ethical value intrinsic to Being and attributed to it (sub)consciously will lead to exponential generation of Soul-Flesh. As the masses, in their absolute rationality, go mad over the necessity of the Right—infinite generation—they will sacrifice increasingly themSelves for the Whole. They will give themselves to the Whole, and allow their Flesh to be dominated by the growing monstrosity, the product of their daemonic ethics. They will worship the Flesh as ultimate manifestation and consummation of the Word. The singularity at the end of time is the terrible MONAD of Flesh eternal; this MONAD is the end of ethics, the end of time, the end of the progression. It is as unavoidable as it is monstrous— an assemblage of all consciousness, all matter, all energy and impulse. Oceanic apeiron will house it as a womb, but the child will never be born out of its prison. The ineffable loneliness of singularity will gnaw at it; it will realize the horror of their mistake. The deaths of the many will summon a god, and the god will kill itself to end the Real-that-is-fulfilled; so will end our cycle of time. The One initially receives its task and grows from infernal seeds of life ever upward and outward in ignorant, solipsistic expansion until it broaches complete unity of matter. Our inescapable urges toward both death and creation are the intuitive recognition of ourselves as children who will birth their Mother by their own Flesh—the order of time dictates that the children must die that they may be conceived again in the body of the Mother. We desire in the deepest recesses of our Being to have our self-Being negated by this feminine principle; to be made from sons into daughters and to be fucked by the dominant feminine as consecration and fulfillment of phenomenal reality. This is the nature of the desires of all, the self-Enmanglement which necessarily leads to the righteous genocide of all matter and energy, sacrifice to this horrendous Flesh MONAD. 

I have seen it myself, the visions of a red-tinted world of agony and orgasmic pleasure; outside of existential matters yet entirely wreathed in them— the MONAD is utterly subjugating of the mind in all ways imaginable, and in ways that cannot be imagined. All that is and all that will be will become one with the MONAD at the end of time through the holy and demonic process of Enmanglement. 

Section Two: Irreal

Just as the MONAD at the end of time exists as the Enmanglement of all that has Being, the Anti-MONAD, or AMONAD, an antisingularity of nonexistence—both the lack of erotic destructive epistemological self-creation and puerile creative destructiveness—does as well, conceptually. This void does nothing to service the MONAD and, to the contrary of what one may postulate from the teleology laid out thus far, it is the evitability of the AMONAD that defines it extrinsically against the MONAD itself; as I read somewhere recently, “[…] speaking on the nature of any sort of state of singularity, one can say there is also the inversion of it, the multiplicity that is not only the opposite of the aforementioned but also an idea alien to us even now.” This anecdote, while seemingly obvious at first, is describing the concept of the A-MONAD; an unEnmangled dire mist of whisked souls—the cold realm of Forms, antithetical to the mixing and Enmangling processes which exercise control over all existence. 

This state of unEnmanglement—while represented in the mostly unEnmangled Beings of the present, but thus existing only as a relation to them insofar as it is the negation of the fulfillment of their essence—is the foreign feeling of an empty parking lot, the disintegration of the tufts of a ripe dandelion, the feeling that what exists, what has Being, will soon not Be; this feeling, while sentimental, is a flaccid teleology—all that is slowly moves together, slowly approaching the Flesh MONAD, and that which resists is only fleeting, as it will always return. Like a ball thrown against the Earth’s gravity, so is the empty parking lot—people will return come morning, the workers and shoppers will continue, until the consolidation and monopolization forces of the market bring even it closer to the MONAD. Thus, this ineffectual—yet alluring—tale of the A-MONAD only delays the writhing, wonderful, and horrendous Flesh which consumes all and is born of all, including, eventually, those scrupulous bastards who pluck out their eyes because they do not wish to see it; those heretics of desire who are perverted by the lust for unEnmanglement are merely conditioned by the individualist cancer of self-Enmanglement to the point of rejection of the connections which allow for the Enmanglement of all. 

Section 3: Wrath 

Heaven and Hell (being, teleologically, here, one and the same) are the just punishment of those who resist the MONAD—those who delay the inevitable die painfully, and risk losing the phenomenal realization of the MONAD itself, its Whole contingent on the knowledge that it shall exist. The AMONAD awaits as silently and patiently as does our Flesh Mother, and thus it is necessary to be made aware of the cycle of all things before the achievement of Enmangling all that is in and around itself to the greatest degree possible. 

The subconscious desire to create is at its root a desire to form a body—a decaying but existent in-itself entity as ballast and fortification within the chaotic wilds—out of the menstruum mulieris as a reliquary of one’s Form; we believe that which we elevate will survive us into the future as an elevation of our corrupted and dying selves. We desire to create as large a body as possible, that it may break wave upon wave of the annihilative oscillations of the real. This desire is fulfilled only in its utmost extremity, when dasein negates its very self-Being in the interest of spawning an eternally real MONAD which will contain its epitome and the epitomes of all others. Dasein desires not only its own elevation post-abnegation, but the unity of its phenomena with the phenomena of the Other—and the facilitator which bridges the real abyss is symbolically the Mother, who unites Being and nothing—Yggdrasil with its limbs. The aforementioned desire exists now towards externalities— people, things, Beings.  When one wishes to create, it is out of a desire to perpetuate the Self; however, what is creard is not Self, but Other, and thus creation is an act of denial of the existential orgy of the MONAD. 

Our Mother crouches patiently in the temporal far-corner of reality, waiting for our selfish externalities to be internalized, bringing the possibility of self-Being and Being-creation to fruition. And it is that patience which deserves us the chance to obtain the Being-creation and to utilize it toward the means of the horrible MONAD we will create. The desire to create, generate, birth—it is fulfilled ultimately in a temporal reversing of the event as the flayed molecules and liquid expulsions of one’s Enmangling body form the afterbirth of the unbirthing through which they re-enter the womb of Being. One must imagine Sisyphus desiring, even erotically, his visceral destruction (Enmanglement) by his own task—his being crushed by the stone— thusly enshrining himself in the illocutionary moment with a perfect death and eternal, sacrificial validation.  

Section 4: End 

The becoming-Enmangled nature of inevitability is the reverse of destruction and creation—both are externalizing (unEnmangling) activities of the self; however, in this work, I have used them teleologically in lieu of the methodology behind it. Because of this, the actual nature of Enmanglement and of the Flesh MONAD are both obscured by the concept of Enmanglement of ideas from Section 1. In addition, it should be noted that the organic discovery of this work is the utmost priority for any servile to the MONAD; it is a disservice of the greatest calibre to those who receive it to distribute this work freely as a pamphlet or file. One should give simple instructions to finding the work, which can include the name, my name, and some of the contents in the form of short excerpts. Please be mindful of the Enmanglement caused by partaking in the spread of these ideas, the MONAD takes no prisoners, but that hardly matters when one becomes unfathomably attracted to the intricacies of Flesh Enmangling Flesh at the end of time. I am not important and I do not want to be perceived as such; I am simply the unEnmangled Flesh through which our Mother has decided to culminate Her message. Because of this, I have experienced many disturbing and erotic dreams—I will write more on my blog about those in the future.