Anatomancy

With any given phenomenon in nature—and especially if it is significant or striking—we should not stop and dwell on it, cling to it, and view it as existing in isolation. Instead we should look about in the whole of nature to find where there is something similar, something related. For only when related elements are drawn together will a whole gradually emerge that speaks for itself and requires no further explanation.

—Goethe, Theory of Color, Part Two, p. 203

Although we humans cut nature up in different ways, and we have different courses in different departments, such compartmentalization is really artificial.

—Richard Feynman

Science has been razed by the technologist, leveling man’s lyricism to the accountant’s ledger, binding his speculative organs to reproducible, standardized results legible within a virtual enclosure, authorized by the consensus forming rituals of mechanized apes.

Every anomaly, rare perturbation, or elusive pattern which escapes the technologist’s linear, pre-determined ‘attention span’ simply does not exist to him. The grand array of unconventional ‘attentional geometries’ is discarded and labeled insane or irrational. This results in the once honorable skeptic being reduced to ‘science believer,’ an atomy locked in a cabinet of curiosity, existing as both sadistic spectator and cryptid hoax, entombed in a lifeless mirror-plane of so-called scientific inquiry.

The modern skeptic’s only mode is obscene, clownish spectacle. The surveillance of organs offers delicious fruit for his anatomical theater. The écorché must be peeled, the vermillion flesh drained, sliced and plated. Nothing less than this is digestible. The flayed man has been re-mysticalized within electronic Arcadia; in his rat utopia the Fruit of the Tree of Knowledge is regurgitated. Gnosis is reversed in his hermaphroditism, its own body is a primeval worm that must be evaginated into the virtual. In chemically induced innocense, all knowledge is fetish, so the atomy hungers for Wonder as vivisected object.

Within the garden walls of the Sadean brain, man can no longer be born of God. There can be no logic inherited from superior authority. He is then, by default, born a formless phantom, a ‘blank slate’ that must endure profane description, with all parts labeled and diaphonized. This phenomena of things being moved around and stacked by nothing, this poltergeist, must be named and made sensible through ritual, with all attending anatomists consenting to the Sadean orgy.

The lyric body is apocryphal, confined to marginalia, a ghoul to be reinterned under the blank slate grave marker. It must be occulted as pseudo-scientific, Nobel diseased, charlatan, crank, insane. All previous identifications are erased, it is un-personed, disembodied, rendered back into spooky phenomenon, by whatever mechanism of marginalization is available. If a protocol-violating poltergeist somehow manages to gain influence, its audience must now be a phantom public, a parade of the damned.

No matter that this conspiracy of cryptids may be the majority of a nation’s citizens, or its entire line of ancestors. They are ‘ontologically evil,’ beyond redemption, and can’t be ‘bought back’ or ‘sold’ within Sadean economies. That idea of being, or identity, is ‘spoiled’ within the protocols of their goblin markets.

All these matters have nothing to do with science or facts, all these actions arise from perceptual and cognitive necessities. Because the poltergeist is invisible, it can only be analyzed according to its attendant disturbances. The publics or things it moves will be mocked, its messages derided for violations of protocol, as being in bad taste, or “malinformed.” The substance can never be addressed, the refusal to “validate” its message is unreflective, not because the message content is factually wrong, but because the epistle is outre-tombe, coming from beyond the context boundaries. The existence of disembodied speech is “offensive” to Sadean sensibility. Earnestly considering the content of ectography makes you a spirit medium. Any person that “reposts” or “platforms” the message is now haunted.

That the ‘poltergeist’ is literally invisible to the Sadean eye is proven by their failure to model a predictive theory of mind. Any critique presented will be ‘hauntological’ and inevitably have either spooky ‘action at a distance’ explanations for its movements, or ascribe motives that arise from ghostly neuroses, a misdirected resentment, the zombie agendas of ruined empires, and will, without failure, amount to nothing but the shadow of the anatomist’s own projection. The Sadean must be opposed to Reality lest it loses alchemical purity and be stained by God’s curses. It is a ritual requirement for it to always be wrong, and to be eternally coping for its endless state of error.

The Sadean mind can’t perceive idiosyncrasies that were authored under any transcendental or cosmic circumstance. Because such strange ideas of being behave as a kind of living information, and are thus always in motion, evading detection, encrypted in Goethean holonomia, all such qualities and impulses that arise from an unviolated ecology of identity are, for them, signals inseparable from noise.

Any natural or intuitive aversion to their molestations is ‘immaterial.’ Regardless, the only purpose of their analysis is to generate a grimoire of curses that will negate the polter, the disturbance, but never banish the geist itself, which is a thing they cannot touch or see. Put simply, you can identify a Sadean mind by measuring the degree to which their blade misses the mark. The shape of the incision reveals it owns grotesque form, which it is always trying to murder.