founding documents

part I

The idea of revolution must become viral. To say so is to consider the wea-
ponization of information for the purpose of insurrection. To that end, such
an infection would not be possible without adopting current forms of image
exchange. To dream of dual-power while staying on the network is folly. To
run off into the mountains is also folly. A true exercise of dual power can only
sit atop an alternative network. Subterfuge must deterrioralize, and form its
own habitat of information flow.

The network must adopt the cloak of conspiracy, its raison d’être : the ulti-
mate destruction of this “society”. This is not to say that we are opposed to
society in general, but rather that whatever this decayed and rotten corpse,
that feigns itself to be anything but pure artifice, must be annihilated.

How are we to defeat the sorcery of the actual economy which regiments
human activity, which siphons of our energy in an eternal exchange made in
bad faith, when the spectacle of images, the virtual landscape, at this point
configures itself, and molds us to its likeness. The poverty of real life is due to
its ontological defeat with hyperreality. The synthetic spectral logic of capital,
that is the metaphysical fascist that must be combatted at all costs.
It is the regimentation of minds that allows for such efficient regimentation
of bodies. It is is this spiritual annihilation that prevents us from realizing a
basic-position of self-consciousness: the subjectivity of life. There is no
denying nowadays that capitalism stands opposed to the very possibility of
life on the planet; Life is a metaphysical category completely at odds with the
synthetic death drive.

This is why we must first combat the psychic sorcery with a new language
that is in its is essence opposed to our paradigm. The violence of our time
is that nothing is allowed to exist for its own sake. All things are reduced to
practical metrics and positive outcomes. Friendship, love, creation. In live-ac-
tion the destruction of what is beautiful. To render and measure what was
before unaccountable. Alas the submission of the world to the sick rationale
of the economic subject is the very history of the West, to the detriment of
everyone else of course.

So we must part from the idea of radical luxury.

To the west of Merzouga there lies a Berber encampment, stitched togeth-
er with hardy leather, wood, and died cloths. Men live there as they have lived
for many centuries. Deep in the dunes at the northernmost reaches of the
Sahara desert, the sun sets, giant, heavy, and orange. Here, far from the
depletion of the soul, and the ravages of modern times, one is confronted
by the majesty of creation. That the fiddlings of man are so small, ugly and
self-important in comparison to the world itself, which exists with the purest
of innocence.

To look up at the stars, amidst the dunes, in the pitchest of blacks is to see
the sky for the first time. There is nothing that compares to such a sight. The
universe is a work of art, its existence does not need justification. Its exquisite
beauty is justification enough.

The expenditure of energy for its own sake.

It is that sort of decadence, that exact luxury that the world must afford itself.
To this end, .environ is imagined to be a para-network and a new language,
a language of poetry, beauty and luxury; these are the realms of ideas that
categorically cannot exist within the techno-fascism of the twenty-first
century. For these are the categories of life and creation.

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