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the following work constitutes a study of abstraction and is in no way related to my views, beliefs, actions nor recommendations, it is not programmatic in nature, i am simply speculating beyond the baseline. if you are interested to understand why this exists, please refer to any faq i have created related to my understanding of theoretical production.
halo - the halo, a combination of the term holo (hologram) and halogryph (religious illumination within a purely representative frame) is the contemporary form of benjamian aura - aura taken away from communal contexts and abstracted into a subjectivist self-carrying totality - mostly a politics of agambenian appearance logics, but also lazzaratian surveillance logics and a little bit of commodified performance capacity - exocapitalist attention economies inert to the concept as well. the icon of the halo is exemplified by the streamer and contemporary saint, stable ronaldo. for a lot more information on the halo visit the synkar glossary or wait for his lazy ass to finish the text
power spirits
╬1 power spirits first arise not as a generic domesticated apperance-representation beings in their literal perspectivehood that contain forces, but rather spirited powers that inhabit the domestic enviornment as an ontic regulatory framework, converting the form of shinto religious spirits into contemporaeity, far less mystically potent and far more politically manifested in the western hivemind. they gain power spirits at their original beginning dont haunt in the form of latent manifestations, but occur only through concentrations of backward-facing power that result in vague forces. the politically conscious imagination spawns them as aftereffects, contemporary artifacts of post-mystical phenomena. the politically active subject experiences base power spirits as empowering over the cultural core of the world, maintaing an ontological paradigm that holds up the entire power structure that energizes politics as a significatory parallax, containing in the multitude of its own complex the power to ignite the infrastructural real estate between mediated signification.
╬2 representationality is manifested into power spirits through post-processed psychosomatic delusions or illusions, inhabiting the very internal form of manifestations without the charges that allow manifested activity, remaining in actuality as potently charged within biopolitical spheres as living influences. representionally powered spirits contain a fragmented and extremely difficult to contain or seperate core, they occur post-symbolically as an aspect of the real, the real charges them into enviornments, latently giving them unextractable essence. they propogate through pure ontic weight, spreading post-signifying symbolism and serving as fragmented forms of life-enhancers. the politically active subject experiences their power from within interior grounds through the ego, the selfhood becomes charged with their potentialities but never experiences them as alterity or split, they are purely positive in their manifestations and as such arent felt as haunting at all but rather serve to charge viral capacities within extrinsic forms.
╬3 power spirits then arise as domesticated appearance-representation beings into non-correlated forms that no longer contain forces - imitatory emanations of pure spirit - simple iminations. where the forces were originally inhabited in their very essence, and as such inhabit the domestic enviornment as a non-regulative fully finalized representation of a fixed field, an imination becomes the vision of a power spirit that no longer contains either of its equations, in its post-represented reality it stands as what is called simply a territory. a territory in its original beginning doesnt act through infested activity - the dualistic opposition of manifestation, but rather acts as a pre-signifying symbolism, a caricature of self-completion. the forces scattered by the representational beings serve as further catalysts for future spirits, but only on account of the creative potency behind these, which is limited by their ontic weight - determined by pure manifestational coincidence. iminations have at their core a non spatial function, serving as nodes within a matrix of enspiritation that activates virtualities that posses fields of potentiality into eventhood.
╬4 the arising forces are not correlated to the semantic-corporeal realm, but are mere metaphysical fragments ostricized in the realms in between the worlds of the living act and the line of flight, they appear at most as fragmented visions scattered across the mystical terrain of finalizing banal consistencies, and occur as memetic transfers across cultural landscapes that only retain their impressionistic rather than full nature. to exorcise their full power, spirits must be conceptually intuited through backwards analogic practices back into partaking in their full abstractive form by way of conceptual scaffolding - the philosophical sword. in this sense, pure theory is a practice of the constant re-discovery of internal forms themselves, the analytical re-accessation of the invisible full power of metaphysical underlining that was buried behind the concept, laced through the noumena into the door of post-procession. in this sense, correlationism serves to attach significance not into corporeal-experiental accessibility but rather to domains with inert and subtle qualities that re-emerge as semantic proponents into metaphysical accessability, spirithood becomes an enviornment of infestination or infestation, de-manifested intense hypersignification that serves to propagate metaphysical becoming into territories of potentialities, where immanence becomes a metaphor for transcendence
╬5 power spirits secondly arise as a regulatory framework that shapes future representations into iminations, since iminations require that their imitatory capacity become pleromatized and illuminated through the drawing force of enspiritation. the power spirit empowers the imination, giving cause to the territory. in this instance, schizophrenia acts as a rare mediator where the political subject is able to egoistically attach itself to their actual signifcatory power, where power spirits serve as deconstructed forms, the way energy is a packed version of matter, as a packed version of transcendental weight. however, the schizophrenic condition itself is but an imination, a representational territory that is subjectively extracted from the abstracted fullness of the schizophrenic idea - the self-unfolding body, which is a metaphysical weight that also is enspirited in contemporaiety. the self-unfolding body has schizophrenic hyperproximity through latent destitution of intensities into weights, transforming spirited cores into containable realities.
the family dog
╬6 the family dog begins to be as the co-constructed innocent rape creature, meaning it makes use of all the capacities of rape power but can only be a lasting consequence of being burdened to be posessed by it rather than actually posessing any of that intrinsic power in its own ability.a distinction between rape and raped arises when the family dog is in consideration, where it begins as it were in the state of a rape-creature but itself not (never to be) raped symbolically, but only sometimes literally. it is auto-ignominous in so far as it descends from a creature down to a fowl being who can easily be made of mud-pieces - mud meaning the waste of the family - which is already an abstraction as such the family already is waste-product of its own passions. the fallen passions are waste, and the mud is the waste of trash. the family dog is made in the image of mud, in the idea of the ignoble of the ignoble, absolute ignominy.
the family dog is not even a beast, hence its consensual territories are limited only to its bad-acting, not to its entire being as a property of its rights. the family dog is able to ascend to a higher plane when it is also constructed back into a creature, which can only happen through a marking of domestic propertarian products, a marking of masturbatory potential as a possible creative principle, and a slow seductive rape of its possesors, by way of stealing captive attention and territory metrics, making itself big, and engaging in a subtle incestual dynamic with its captors, incestual in the sense that its form of beastiality towards its captors is a type of domestic bargain, whereas its captors can only rape it from an external standpoint, and thus are not exactly raping it the way it can rape them, since its spirit is not made entirely in the vision of a being.
╬7 beastiality as such is a condition where civil man has hilariously self-justified himself away from sex with other creatures by a metric he himself constructed in order to constitute civil man as a lasting rather than faint property, which was a comrpomise that removed total power away from civil man. civil man, upon being constructed, also rapes animals, but he does it in a much different (worse) way. in regards to the aim of if the family dog has any other goal but to be raped, it also gets to be made fun of and thought of as useless, but not in a prideful manner like cats, because domestic man, upon initiating with the specimen, makes fun of himself without feeling any of the blame, so gets to fully harness all that energy into a purebred creature - meaning the role of the family dog also is to be but especially to look useless.
╬8 of course the young girl gets to have sex with the family dog, whilst avoiding getting raped by the outside rape monster. tiqqunian young girls, immediately upon exiting their protected vacinity (home surrounding territory - but home as an abject plane and not really as anything worthy of being called a home as such - which is the modern status of the home, empited of all significance and forced to have a representational-resembling significance) are protected by any rape-raped entities (entities that are both agressors and have had aggression printed onto them, that are now mutated and expecting to enter an exchange of any type of disturbance forces).
r-r entities avoid young girls like the plague, because young girls are protected against rape by their latent halo. the halo signals de-rapefying essences which are carried immediately to the r-r monsters and to any potential future r-r monsters (stalking men and the like), but mostly by the walk of the young girl, which signals an intentionally forced non-chalance. the meta-protective status of the young girl is also protected by the "why rape me?", which, although not a bad question in and of itself, forgets that r-r monsters don't just rape, they are raped and thus transfer rape. the problem is of ligitimation and acceptance rituals, why do i get to be raped, or in other words, can i at least get a chance to try and escape the world of rape so that i can artifically co-construct an innocent world in some bubble away from the rape-territory, and avoid all ethical obligation? not all rape is equivalent to all responsibility, but it is equivalent to attentive capacity, meaning how much attention you're forced to pay to rape metrics vs. how many rape metrics you can ignore.