|gnostic incels and disruption of linearity / unfuckable time, cucked history
||[09 Aug 2019|01:19pm]
"You know that among the young men the ones who turn out to be terrific talkers are the ones who get fucked a lot"
– Ekklesiazousai (113-114), Aristophanes
“Sexuality will completely cease to exist. Love will cease to exist. There will no longer be any imprint of such concepts in the human psyche. It is the only way to purify the world”
– My twisted world (136), Elliot Rodger
“They say that the world was built for two, only worth living if somebody is loving you”
– Video Games, Lana del Rey
In the Incel Manifesto, (now defunct) blogger lolfaggotry asserts the ways in which the ideology of involuntary celibacy, a conspiracy-concomitant online based movement merging monasticism, misogyny and magick, tackles questions of soul, body, will, time, virginity and religion. As made apparent in their way of navigating the complex, hyper-radical philosophy, the incel may be seen as a project of humanist annihilation in an attempt of reconnecting with nature and refresh one's perspective on sex, sexuality and societal factors forcing libidinal conformity. In an alignment of their worldview with gnostic concepts the incel might be about, as lolfaggotry vividly put it, “seeing the face of God in the cute waterpolo boy who nearly bullied you to suicide in 4th grade.” This notoriously murderous community is thus, in my eyes, one of few contemporary spaces available for male emotional processing, and should be closely observed as an example of psychic power being potently purposed.
At its core, incel identification bears the conviction of a societal hierarchy that is entailed by a genetically deterministic view of the foundation for human life. It is key to this movement to assert the ways in which one’s DNA determines traits like IQ, EQ and, perhaps most importantly, appearance. Borrowing ideas from phrenology, physiognomy and cephalometry, the incel focuses heavily on the chin bone to determine discrete categories of people, ranging on a scale of likelihood to have sex, and in extension a scale of societal worth.
The first of the main categories determined is, solipsistically, the Incel, deemed retarded, insufferable and inherently un-fuckable. Not rarely is the incel autistic, an aspie, or just borderline faggot, most likely they’re knee deep in depression and (homi-)suicidal plottings. Mid-scale falls the Normie, a neurotypical non-playable character complete with moderate intellect, skull shape and erotic capital, and arguably this group consists of the wider part of the population. The winners of the biological lottery are the Chads, alpha-beings with charisma and intelligence who are the root of all cuckoldry, and their female counterparts, the Stacys, embodiments of bimbofication and promiscuous inflators of the chad ego.
As the incels relation to gnosticism thus far might seem puzzling, one has to observe the historical ways in which their inherent anti-humanism correlates to ancient ideas of space, time and nature. Camille Paglia claims that western culture has been greatly shaped by the displaced despair experienced by men who are made into sexual outcasts, who suffer identity loss through their inherent incapability of identifying with the cyclical, non-climactic course of nature. As the woman and her inescapable corporeal emulation of natures constant reproduction seems to exist in an impenetrable mode of harmony, men are left to desperate attempts at establishing identity through inevitably evanescent moments of intercourse and eventually the violent imposition of linearity and historic climax. Paglia reminds us, “women accept limited knowledge as their natural condition”, recalling the implications of how the visual evidence of one’s genitalia shapes one’s thinking in adolescence. The male state becomes one of observing, categorizing, defining, linearizing and rationalising nature.
Now, I propose, these ways in which the incel undeniably observes and categorizes nature are not merely a reiteration of the male identity-affirming concentration and projection that Paglia speaks of, but a positioning of one’s respect towards nature, and God, by revealing masculine-social structuredness in an attempt to disrupt it. At this point I have to make it clear that the incel’s attitude is one of constant ambivalence, due to its intimacy with both meta-ironic chan-culture and anti-linearity. The incel itself is simultaneously postulated as genetically inferior and the revealer of truth, deterministically rejectable – unfairly treated, yet worth their treatment. The chad is painted as one of capacity and intelligence, but is, in attempts of gaining control, equally ridiculed and mocked by incels. Intelligence is constantly shifting, blame in flux. Through the instigation of its own existence, a process which importance I will emphasise, the incel presents us with the precarious state that the hierarchies that constitute society is doomed to exist in. The incel rejects this order, albeit in heavy fumes of irony and paradox, through acceptance of the workings of nature. The incel recognising and deliberately affirming their own place as inferior on the scale of human worth should not be seen as compliance with the performative state of said scale. Rather it is a statement on respect of nature, an affirmation of the incel ideology as an anti-humanist, a way of claiming natures total supremacy over any outcome by surrendering one’s agency, actually denying agency as such. Lolfaggotry posits a form of genuine incel as “a retreat into a meditative position, neutral like nature itself”, and by that implies an aspiration towards human reconciliation with the cosmos – or in a more concise and abrasive post: “You know why incels are fat? They are pregnant with the infinite.”
As mentioned, the state of incel is one that is entirely self-instigated, performed, if you will, through the repetition of corporeal signs – it is spoken into existence. In further examining this mode of creating one notices the historical connections through surveying possible metaphors – conjuring through ritual, manifestation through magick, the self fulfilling prophecy. To this vocabulary lolfaggotry also adds the Egregore, an ancient influential psychic entity comprised of collective thoughts. Its foundational self-perpetuating insertion into reality seems like an appropriate similitude to the apparition of new conditions of human existence, exemplified in the incel.
A similarly performative narrative of living is the one of the targeted individual, who perpetually asserts the persecution of government, or even higher authorities, towards themselves specifically, and trying to argue against their lived reality shows how truth isn’t experienced, but claimed. In a talk at new.New festival Daniel Keller puts the community of TI’s in a context of a conspiracy cosmology, a world where truth is lie and lie is truth, where chemtrails and colloidal silver reigns. He reminds us that any form of conspiracy inserted into rational discourse has impact, no matter if one buys it or not – language works as a powerful tool in spreading incurable memetic infections. This is where the power of the Egregore lies, as it consists of a network of ideas and irrationally choses which ones to embed into the canon of reality. What differs the TI from the incel is the level of surrender and paranoia. A genuine incel should, as mentioned, strive towards alignment with nature, harmony, meditation (heavily anti-western values), as opposed to the TI who buys gadgets for radiation protection under ceaseless (self-)surveillance. The TI fights foot and nail against the powers they have generated, the incel embeds surrender into the very core of their ideological project.
In VALIS Philip K Dick contends the phenomenal world as “a hypostasis of the information processed by the mind” – a revelation that enters him through a pink laser beam. He is made aware of the nonlinear nature of time, how the human brain through elimination tricks us into only perceiving one coherent lifetime at a time, while really we’re existing in a continuous present – at all points in history simultaneously. Each person carries the memories of the entire species, future and past, this theophany discloses. Linearity is forced onto humanity, by reptilians or the patriarchy – doesn’t matter, and what it forecloses is the disembodied experience of cosmic harmony; uninterrupted womanhood; a world ridden of Chads and incels. In this way the incel project and its anti-humanist goals of connecting with nature, putting God first, is dependent on feminization. A transgendering recourse to the cyclical must happen.
Beta- is the incel’s ultimate prefix, beta-male is their synonym and suggests the movements longing for sex-reassignment. In its immense insecurity the establishment of male identity must differentiate itself from the female, a performative superiority has to take place at all instances to combat the cosmic female sexuality. Does the incel not simply identify the male longing for the female position? In Is the Rectum a Grave? Leo Bersani points out the faggots inability “to refuse the suicidal ecstasy of being woman” when he finds himself with his legs in the air. The crime of homosexuality, often attributed to “the lifestyle”, Bersani argues lies in the promiscuous ways of gay socialising – promiscuity being cyclically grounded, the nonclimactic climax, a threat towards the phallic climax and linearity imposed on “history.” Again, womanhood is the final recourse for the anti-masculine body or any project of linear destabilization.
Historicizing the attribution of sex disparity to variation in vocal quality, Anne Carson recalls Herakles in finding himself “sobbing like a girl, [...] in pain [...] discovered a woman”. The masculine identity crisis distances itself from the female outcry, a natural response to child birth, to orgasm. As the man hears the woman burst out in a reaction intrinsic to her connectivity with nature’s cycle, nothing but confusion is triggered within him. In his alienation, man renders these natural outcries beastial, whereas their primal quality, in fact, would be useful to acknowledge as the channeling of emotion that he lacks so terribly. Let’s ponder the displacement this repulsion towards the feminine voice has undergone, from Sirens and Gorgons to gossipers and fangirls. The feminine vocal greatly feared by Odysseus is under no less dispute in current times. Hordes of squealing girls at the barricade of sold out pop gigs posited as hysterical, reality stars and housewives being questioned over their nasal enunciation rather than their wealth, Lana del Rey really “felt people weren't taking [her] very seriously, so [she] lowered [her] voice” – a gendered resonation under scrutiny. Gossiping, another word for a conversation men plainly are not engaging in. Might it be too close in proximity to man’s emotive embankments, discussing human relationships, wanting to share? Carson brings forth Plutarch and him retelling the story of a politician’s wife falling for her husband’s test of loyalty. After hearing, from her man, a story to good to not share, the woman’s gossiping with the maid consequently spreads the word to the entire town. A woman talking is a secret perpetually being revealed, and in letting her mouth fling open there’s the threat of her second mouth’s devastating exposure. Emitting noise, the woman’s mouth forces the inevitability of encountering, and the impossibility of conquering, understanding, the vagina onto the man – crisis, envy?
Recourse from repulsion is not to be found at the incel, who has taken on the task of carrying male crisis visibly into the world. The vagina, as much as it would seem to be the ultimate bringer of ecstasy to the incel, is more than frowned upon. Roastie is an epithet awarded to women who have, presumably as opposed to the incel, had sex. Etymologically it is based in the fictitious idea of the decay of the vagina initiated by a deflowering, a simple abbreviation of roast beef – which form is what the female genitals apparently will transmute into. The fear of even being reminded takes over. Logical short circuiting values of purity and dirt, desirability and repulsion, virginity and promiscuity, riddles the incel here. How can a woman be so disgusting, so amoral, to engage in intercourse, even more frightening – several times, and why can I not get laid? How dare she bring to mind this wretched cavity with her carefree blabber, and why is no-one listening to me?
If, as I am inclined to believe, the incel project is one of feminization, the woman – not the chad, not the normie – is the incel’s arch enemy. She’s all one aspires to be, as well as the abiding signifier that one will never be it. It is the panic of transgender. Displaced, then, onto the woman, from themself, the incel’s hatred of the woman in front of him is a result of her appearing as his malevolent mirroring. A woman talking points to the incel’s own inability of meditating on their cosmic relationship, and the promiscuous woman is a stream of salt painfully penetrating the open wound of the ideology at large – one’s unfuckable nature. The desires, as well, are projected onto the woman. Does the incel not place value in the sexual encounter he envies so deeply at the cost of his fundamental yearning for release from dysmorphia? Does he not see in the roastie that repulses him, to the degree that has driven boys to murder and suicide, the body of someone he believes he would have succeeded at life in embodying? The inhabitation of said body being faintly graspable at a point in history where performers of complex surgery and transplants, hormones deliberately or unknowingly ingested, are operating at a level that allows one to, convincingly or not, enter a hyper-virtual mode of utopian being.
Incel Manifesto. Lolfaggotry.
Free Women, Free Men: Sex, Gender, Feminism. Camille Paglia.
VALIS. Philip K. Dick.
From the Sovereign Individual to the Targeted Individual. Daniel Keller.
Is the Rectum a Grave? Leo Bersani.
Glass, Irony and God. Anne Carson.
My Twisted World. Elliot Rodger.
image #2 is “Spontaneous Catgirlification” by Adept Omega on Deviantart
[this unfinished text was written early 2019 as an attempt of entrypoints into incel discourse that werent initially dismissive, and as first draft for this blog. i see it as a complete dedication to entertaining the ideas of lolfaggotry, whose poetic treatment of incel culture in my opinion was one of few genuinely interesting endeavours toward a complex understanding of the phenomenon. the blog has since been purged multiple times, saved copies are available at https://web.archive.org/web/20160515040852/http://lolfaggotry.tumblr.com/]