Inject Chaos

Darkness
opening of the gate
innocence can only mean shit
maggoty fluids arise
perceptive aposynthesis of consciousness
bastards you are still here
excrementing your patheticality.
Do you know what darkness is?
Stinging blood asks me to erase
and I will as my will turns black.
Do I know what darkness is?
Fuck you!
Pathogenic infestation is complete
in alleys
or under the dark where trees reside
my weapons are all I need
ah, yes!
I’ve had so many ”friends”
you, the good willed ones
the abyss isn’t an aesthetic puke
for the clowns of solidarity
it is where they dwell
those who have been one with the dead end
the earth is no more
persistence will be my peak
and that might be the key
life interjects
averto nigchta inkravantag
thieving like a rat
crawling back to the earth
shitting on normalcy interpreted
I am everywhere
my hate is both furious and cold
it is of the strongest kind
I live in the abyss of nothing
a misfit
I see only blackness around me
in the world of maggots I am a shade
palisade of nothingness into the sniffing of the next step
identities dissolved into fragments of caenogenesis.
Recant you cunt!
Crawl!
It appears I dissolve into nothing
yet something still exists
the gate of consciousness aspires to rip my flesh
burn for fun
burn for joy
invent ways to destroy lives
into this piece of shit world
I live in the sewers
I exist nowhere
into the masquerade of humanity
darkness
and fuck you all!

Archegonos

The destruction of norms and concepts

We now continue the discourse of deepening committed to the destruction of legal and normative rules, which are also inherent – simply – in the streets of the metropolis.

This time we will also make a direct speech, without for this we will not also specify with words and examples what we want to express through the amoral and Nihilist attack against the rules of the necropolis.

It seems that it can not be, for example, in a signal such as the traffic regulation signals, a “negation” of the substrate of the metropolis and the laws used while in truth is deeply embedded in the internalized behaviors to make everything happen according to the rules.

Norms that, in fact, we see from now on very obvious of this term, normally used as a word within a sentence.

A norm is a rule that in the necropolis puts a legal signal as an order and a principle, to demand from the “inhabitant” his toll of behavior and resolution – through the normativity – of every fact or situation that can happen in each moment in the artificial reality that we live.

In this rule that pursues its order – which we deny – there must be a series of directives on the concrete way of the behavior of the massed inhabitant who as a praxis must faithfully obey the chaining to this in order to not meet with the punishment of the law.

The speech is simpler than it seems, we could also ask the reason why in a city of millions of people, although everyday happen events or situations that momentarily destroy the order of laws, everything goes as before.

Because a norm institutes a regulation, specifically inductive, of what the citizen-sheep has to do and, above all, because it is internalized in the common man the discipline of the hierarchy (of its type) that the majority of the population accepts as praxis to live in a context of coexistence, practice, use, habits … etc.

But firstly because in the midst of legal regulations are the criminal regulations that put the individual in front of either the respect to the current system putting itself as its defender or  its denial entering a context of criminal attack of the situations that are lived In the metropolis.

What impregnates and characterizes the normative, are the centralized will of the multitudes to believe that a series of  induced rules will lead to a good coexistence in societies.

Of course, we speak here in a certain way in general without deepening, we do not know the experiences not lived by us from other places in other metropolis, although in the end legal regulations are very similar in each context lived.

What is not similar is the representation that we can have of a certain type of general attitude in situations that we do not know in person.

As an example we could say that Milan is different from Palermo even if they are located in the same country, and even here we would see that the situation is different between one and another neighborhood in those cities.

That said, we could say that for Us Nihilist Terrorists (at least in Our project) it is of fundamental importance to deepen those normative practices that also involve us, directly and indirectly.

The destruction of norms and concepts, the attack on the fundamental rules of everyday life passes through: either an aspect of extrapolating the imposition that conditions us through the daily deepening of everything we read (always reading it with a critical view of questioning everything) or through the practice of iconoclastic destruction.

The condition by which we live in the necropolis already influences us in a total way so as not to be conscious of having to fight with all our forces to an imposition that teach us from the first learning.

Because of this we hate, among many other aspects explained in the previous text (Our Order) the order of society and we want chaos and disorder.

As a simple example, we could specify how to strike through an attack a legal signal as the “traffic light” is of fundamental importance to come to understand even minimally the idea of legal concept by its destruction.

It seems almost that it is speaking – perhaps autonomously comes out this thought – of sabotage to the means of communication for a future revolution or something, but it is not the case…

A Terrorist Nihilist attack (or of the Extremists related to this) to a switchboard that coordinates a series of traffic lights, makes the iconoclastic destruction as a method of destruction of the current norm that  through the chaos destroys the order of things.

It is a selectively amoral attack that explains in a moment the need to use a medium like the car, using a signal to discipline society and also not incur a crime.

The speech here seems simple but it is not simple at all…

What interests us is the attack that hit and annihilates the order internalized in the artificial society, which destroys the moment of security that gives you to see a traffic light that orders the passage, or indicates a safe point to move.

This for Us is the chaos, which destroys legal norms inserted in an environment of discipline and regulation of the common life, or the life in community.

We want chaos and not an example to convince people to move in the opposite way to what is commanded.

They are, we repeat, the concept and normativity of “legal order” that we are interested in annihilating through the attack that destroys in a moment that “certainty” that influences the body and mind of people and masses.
It is to annihilate, we understand that if We hit a switchboard that coordinates a traffic lights we have affirmed at that moment “the destruction”, and for that reason, we have removed a piece of certainty and value to the mass and the common man.

We already wrote it in the text of the presentation, it is specifically subjective the attack that characterizes extremist groups (that are Nihilist Terrorists, Eco-extremists or Antisocial Misanthropes) and what is perceived.

The great gift of the individual (with a capital “I”) is to decide for himself whether a “bomb warning” is more annihilating (always in terms of inductive destruction of the value of the singular element of society) than a bomb of black powder or dynamite.

The destruction of norms and concepts, inherent in legal rules are of fundamental importance in attacking – as an example – to a traffic light switchboard that in a moment overrides the thought that dictates the behavior of the valorized mass.

It’s like one day

It’s like one day
where I was
and such as I was
I wasn’t a virgin anymore
neither integral
nor free
neither alone
nor in the beginning
neither the beginning
and it has always been I
but the unhallowed of beings had forgotten me
and was hooked at the beginning
then I said
that with thought there’s no beginning
and that I was the beginning in my body
and as for the filthiness that covers me
I’ll be washed with a brush of ferocity
and since there is no spirit that comes out of my body
to characterize it
and neither thought relevant to the actions of my body,
the actions of my body limited alone to themselves
without their radiance
or their attributes
or the flowering
of thought
that is the point, where sin was hooked
to flay me
creating remorse
should I do or not
should I be or not
to pose in every way the problem of life outside of the body
in a problematic space, chimaeric, imaginary e.t.c.
what is nice
will become nice in trees, flowers, greens,
but never in thought
and still see, if in trees, flowers, greens,
anything, is at the limits of uncreated perception.
The uncreated, is the pure nihil.

Antonin Artaud

On nihilism and individualism

“My intentions have nothing political or social, I do not understand another objective that my Self and my individuality, are egoist. Here, then, are my relations with the world. I do not do anything for him, for God’s sake, I do nothing for the sake of the humanity but for my own sake. ”

Nowadays it is possible to find several publications , texts , debates and opinion about nihilism and individualism and each one of them have their own different interpretation about what these words or concepts means. Although this text it is destined to a very specific audience, first of all we want to make clear what represent and what not represent these concepts for us.

First we maintain a nihilistic position because we do not believe that there is a specific purpose for our existence more than the one that we give by ourselves. There is no fixed path, there is no universal goal, life has no specific “meaning”, there are no answers for everything.

We come to this world without even choosing it, we are born by a will or force that is alien to us and by external forces and wills we are told how we must live, what rules we have to follow and what should be our role, purpose or goals in our lifetime.

Our nihilistic conception of existence denies all this.
We affirm that life, since it is given to us, is a path to death as an inevitable end, that is why we want to take advantage of the time we have as the only thing we really are capable to own if ever we really are able to do so.
We try to live our life as we want, breaking morals, ethics, purposes and rules prefabricated for us by others, we have nothing to prove, we want to live before the inevitable end, here and now, without waiting for anyone or anything, Knowing that there is no hopeful “better tomorrow” and that there is no hell or paradise on earth or in heaven that awaits us in this or any other life. Being aware of this, we are ready to live truly and this implies the rupture and hostility with the existing that imposes on us codes of conduct, values, moralities and norms that are alien to us and prevent us from materializing our desires. Therefore confrontation with the existing world that domesticates and chains the individual egoistic will is inevitable but this is not taken as a martyrdom or condemnation, nor as a “revolutionary” duty if not as a choice of our own that also gives us joy and satisfaction.

We reject and attack society and all that it represents since in it we see materialized all the values, roles, moralities that prevent us from truly living. Also for this reason, we despise those who understand by nihilism the vegetate and do nothing, watching life pass before their eyes. Just as we dissociate ourselves from the philosophical nihilistic currents of thinkers and intellectuals, philosophy is for philosophers and charlatans, and we are neither the one nor the other. In addition, we are out of the logic of the self-proclaimed “revolutionary nihilists” or “anarcho-nihilists” because our nihilism does not make illusions with “revolutions”, changes, “creating consciousness” and “pushing someone into action through our acts “or other leftist phantoms, Also we dont have any hope in insurrectionary theories or “combative minorities”, all that remains is is a dark and difficult present and all we have is what we can do with our hands in the time we have.

Only through negation and nihilistic destruction of the existing can we open new paths to the unknown, to new experiences, to the wild.

In short, for us nihilism is the annihilation, in all forms, of the “good” Christian-humanist values and the violent negationl and rejection of the morality of the modern human, society and its progress. That is why we proudly claim to be Nihilist Terrorists, because Nihilist Terrorism is the poison that spreads within the already diseased social body to contaminate and destroy their flesh and spirit, is a misanthropic and indiscriminate attack against the pillars and foundations of society and everything Is in it.

“My cause is neither divine nor human, it is neither the true, nor the good, nor the fair, nor the free, it is mine, it is not general, but unique, as I am unique. Nothing is above me. ”

On the other hand, as individualists, we oppose the forced collectivism that they are trying to impose on us, especially the mass society. We do not want to share our lives with those we do not choose, neither sacrifice or postpone our individual desires or needs in pursuit of the “good” of the commune, society, collective or any other organism from which we have not chosen to be part. We claim ownership of our lives, our actions and our choices. As individualists we do not adhere to any law or any rules imposed on us by others which we have not even chosen. As individualists we are in an endless war against society and anyone who tries to domesticate our instincts neither we let anyone limits our desires and needs in the name of any common good or what is socially acceptable.

Also, within society we are taught to despise the solitaries, the individualists, thus creating a forced collective identity.

We want to share our experiences, desires and passions with whom we choose, or just with ourselves.
In addition, excessively large groups inevitably lead to forms of organization that restrain and limit individual will, such as the creation of structures and means of control with their ensuing laws, rules and regulations …

Because if we have to position ourselves in a category, we are sure about wich is our place, we are egoist and amoral individualists, cynical criminals, chaotic nihilists, savage eco-extremists, indiscriminate terrorists and criminals ….And unlike some who live hiding in shame, we are proud of the labels they put us: We are proud to be the terrorists who terrorize their lives, bomb them or execute them by shots or stabs, the uncontrolled that vandalize the metropolis-cemetery, that ignite the nights and the days, that infiltrate in their useless marches and concentrations to turn them into battlefields and break the normality. We are those parasites and the rogues who decide to use our time at our whim by rejecting the filthy work and the most disgusting yet morality of labor since we see no pride in being a wage slave. We are the delinquents who steal the property and wealth that you fall in love with, we steal, cheat, fraud … we commit a thousands of barbarities far from your morality, your Christian conception of “good” and “evil” because we are not honest citizens or suffering slave-workers who earn their bread with sweat and sacrifice.We are the opposite of good citizens and “honest” people. We are the plague, the poison, the cancer of a world already sick and condemned. We do not have a superior ideal to fight for, nor will we sacrifice ourselves in the name of any revolution or any interest that is not our own. For us, the “good”, the “right” or the “ethical” is everything that helps us fulfill our goals, reports benefits, is useful or provides satisfaction or well-being, and “evil” is all that stands between us and the fulfillment of our desires. We live in a world that  collapses, a civilization that reaches its decline. And we want to contribute to its inevitable destruction by doing all the damage we can, with nothing more to gain than the personal satisfaction of our egos and the conquest of an existence of pleasure destroying everything that is harmful to us.

“The world can no longer be saved, the idea of salvation is only a false idea, we must pay our innumerable mistakes, it is too late to repair anything, the hour of reforms has expired, the happiest will die fighting and the most miserable will die in the bottom of the caves or in bonfires, the world will be nothing more than a place of pain where the purest among men will have no choice but to kill each other so as not to despise themselves”

Fiera

On the IGD PSA

Estimado Sr. Scott Campbell:

So since we have been given the spotlight in your fatwa on It’s Going Down, noting the obvious sin of our utter lack of anarchism, I felt I might as well respond on behalf of the Atassa project. Not that we aim to convince anyone of anything, far from it. Those who have accepted the Message of Bakunin (Peace Be Upon Him) and somehow don’t know that something that doesn’t claim to be anarchism isn’t anarchism will be relieved of their ignorance by your words. So we are sorry we have lost all of those confused readers and their generous donations to our Patreon… wait a second, we don’t have a Patreon, that’s someone else. Never mind.

So there’s no point in dwelling on this. Neither are we expecting fair treatment here. In this journal, in print and online, we discuss eco-extremism, and eco-extremists are proud enemies of the human race who have an insatiable animus delendi (drive to destroy). We don’t carry out eco-extremist action, and we aren’t cheerleaders for it. We have an indirect affinity for it and that is it. So we don’t expect fair treatment from IGD, or the anarcho-primitivists, or the press, or the authorities, or anyone else for that matter. You should hate the eco-extremists, and us by extension. We are worse than Hitler. We are worse than eco-fascists. Nevertheless, we aim to show your inconsistencies just in case you think we have no reply. On the other hand, we won’t spend a lot of time on this, because why bother, really? Continue reading

Third interview with Individualists Tending Towards the Wild (Mexico)

Traducciones tomadas del Animus Delendi y de Algol.

1.- Since when does your group exist, in which other countries do you operate?

In 2011, “Individualities tending to the wild” (Its) began operating, carrying attacks in scientific research centers, universities, among others, in municipalities of the State of Mexico, in delegations of Mexico City, in Hidalgo, Morelos, Guanajuato , Veracruz, and Coahuila.
It should be noted here that from that year 2011 until now, we have gone through several stages, for example in 2014 we formed a group called “Reacción Salvaje” (RS) along with a dozen groups that joined us, operating in State of  México, Mexico City and Tlaxcala, leaving aside the name of “Its”. Already by 2015, RS was dissolved so that each group continued its journey without being necessarily united.
In 2016 we reborn as “Individualistas Tendiendo a lo Salvaje” (ITS), until now we have presence in Mexico City, State of Mexico, Coahuila, Chihuahua and Jalisco. One of the goals of the new ITS is the expansion of this tendency at the international level, so by February of that year, ITS groups emerged in Chile and Argentina. In Santiago, Chile, a group of ITS set fire to a bus in broad daylight and with the passengers still inside, although nobody was injured, but the attack was the terroristic signal of the arrival of the Eco-extremism to the south of the continent. In that same month, but in Buenos Aires, capital city of Argentina, an ITS group detonated an explosive device near the Argentinean Nanotechnology Foundation, made several threats to scientists and abandoned a parcel bomb at a bus station. In August 2016, eco-extremism arrived in Brazil, an ITS group detonated an pressure cooker filled with black powder in the parking lot of the Conjunto Nacional commercial center in Brasilia.
We must recognize that in these years of activity, Eco-extremism has had accomplices, blood affinities adhered to the tendency of Nihilist Terrorism, defended and represented by the Egoarch Sects in Italy. Several groups have also emerged in Germany, France, Finland, etc., although they do not call themselves Eco-extremists, they share the visceral discourse against civilization and human progress, enhancing the “flag” of individualism.
As you can see, we are not a new group that comes out of nowhere, we have an history and the federal authorities know about this, but they have never recognized us directly because it does not suit them and of course, the vast majority of the media spreads the official truth , Although this always stinks. Continue reading

FROM LIBERALISM TO EGOISM

The curtain came down on ancient history when the world ceased to be seen as divine. The self as spirit became master of the world and conquered it as its own possession. There God appeared as theHoly: “All things have been delivered to me by my Father” (Matthew 11 :27) [po 941102] . Thus the self became master of the world but did not become master of its own ideal, since the spirit was sacralized as “Holy Spirit.” A Christian “without the world” could not yet become a person “without God.” If the battle during the ancient period had been waged against the world, the medieval Christian battle was fought against the self itself. The battleground shifted from outside the self to within it.

The wisdom of the ancients was a wisdom of the world, a philosophy; the wisdom of the “moderns” is a knowledge of God, a theology. Just as philosophy got around behind the world, so theology tries to get around behind God. The pagans completely disposed of the world, but now the problem is to dispose of the spirit. For almost two thousand years, Stirner says, we have striven to conquer the “spirit that is holy,” the “Holy Spirit.” However many times its holiness has been plucked off and trampled underfoot, the gigantic enemy continues to rise up anew, changing its shape and names.

As a prime example of this phenomenon Stirner, like Nietzsche, cites modern liberalism. He usually refers to modern liberals as “the Free Ones” [die Freien] in contrast to the “ancients” and “moderns” mentioned earlier. What they have in common is that they plan the social actualization of the standpoint of humanity, and try to negate the various ideals of previous religion and metaphysics as lies.

Stirner distinguishes three kinds of liberal thought: political, social, and humanitarian . Continue reading

Satanism and Nihilism

Satanism, much like nihilism, is a superficially confusing topic with a relatively simple underlying message. Much of the confusion behind Satanism is a direct product of author and observant carnival worker Anton LaVey’s own calculated misdirection in the infamous presentation of his book The Satanic Bible. In the 1960s and 1970s LaVey took occult imagery and the mysterious mysticism of traditional witchcraft and devil-worship, as depicted by the Christian Church, and used that as a crafty cover to present his own views and ideas that were quite a bit different, and even antithetic, to those traditional conceptions of Satan worship. So, right there Satanism is immediately split into two camps, LaVey’s Satanism originating in his books and later embodied in The Church of Satan and followers of an ethically-structured philosophy of egoism, and then the traditional body of witchcraft with stories of human sacrifice, and so on, that go along with the occult brand of devil-worship whose adherents really believe in a being called Satan.  

There’s really nothing more to say about witchcraft and occult Satanism, it’s been around in various forms for hundreds, if not thousands of years, and it’s all based on imaginary fiction. Nonetheless, the belief, just like the followers, can’t be completely ignored because their actions still generate very real and tangible outcome. However, occult Satanism has nothing to do with Nihilism, and little if anything to do with nihilism as philosophy. LaVey’s Satanism is far more interesting, and does indeed have at least indirect similarities to nihilism, as many people have already realized.

As an astute observer of human nature working odd jobs at carnivals, Anton LaVey (born Howard Stanton Levey or Levy) recognized widespread hypocrisy occurring between professed moral values, in this case as generally promoted by the Christian Church, and actual human behavior that is mostly driven by internal, primarily biologically-derived, urges. Realizing this rampant hypocrisy is unhealthy for individuals and society as a whole, and also seeking a path to his own glorification, Anton LaVey made an attempt to rework the moral landscape to better allow people to express themselves as they truly are without being forced to fit into unnatural moral molds that were only being used by disingenuous religious authorities to manipulate people against their best interests just to personally benefit powers in charge.

LaVey wasn’t out to make a new God, and even pushed personal ego-worship as a path to make everyone a god, hence the glorification of one’s own birthday.  But he did want to make a religion, meaning a body of rituals and beliefs that would replace, or at least compete with, those of the dominant religions. But LaVey’s Satanism ends up suffering greatly from the heavy-use of theistic imagery. The dark and scary visuals may attract rebels and those rejected by mainstream society, but it only makes the confusion over just what Satanism really is, or should be, even worse. Even the use of the term Satanism directly implies a worship of, or at least a fixation upon Satan. Even more critical than misleading appearances, LaVey’s Satanism remains yet another irrational religion claiming one true path to salvation, or perhaps more charitably a philosophy of egoism that resides somewhere between the colorful prose of Nietzsche and Ayn Rand’s dry anti-social greed as a worldview. The primary difference remains the use of occult visuals and calculated misdirection.

Nevertheless, and although LaVey’s motivation may be open to interpretation, if it was to try and achieve a much needed transformation of the moral and cultural topology to allow everyone to act free from hypocrisy and unhealthy cultural demands, and to promote appropriately reciprocal behavior towards others, then I wholeheartedly agree with the effort.

In the end it doesn’t matter what you believe or think is going to work; the ‘will’ or the belief that something is achieved through sheer force of confidence is just self-delusion. Magnification of the ego and uncritical belief in self-righteousness, as well as the manufactured hierarchy and elitism that it engenders, continues to inflict terrible harm to the self and others. Beware the ego delusion.

It’s really not that complicated, but it does take a certain amount of careful effort, and that’s why so many try to take the lazy path by placing superficial imagery over underlying substance. What really matters is what we can verify and re-use, the consistent elements and forces of the world around us – that’s the brilliance of science and a functional methodology. Fiction may be fine as entertainment, but far too many people are so mentally isolated and socially-insulated that they can’t distinguish between robust fact and kaleidoscope fiction, let alone determine actual cause and effect.

EXISTENTIALISM AS A DISCIPLINE

With Heidegger, nihilism began to assume the form of a scientific metaphysics in the true sense. Against this backdrop, a standpoint of what Heidegger calls freedom in the transcendence beyond beings emerges, a standpoint that holds the promise of letting us be fully what we are as human beings.

What Heidegger means by a transcending of beings is not a transcendence away from human existence in the direction of another world beyond or behind the world we know. The transcendence he is speaking of is part and parcel of human being from the beginning; indeed it is what allows us to exist actually and allows the world to disclose itself as world. In this transcendence the totality of beings opens up from its own ground . There is no world apart at the ground of this ground but only an abyss-a ground of nothingness.

In other words, the basic meaning of transcendence is that Nothing is revealed, and thereby the self becomes the true self, freedom becomes a genuine possibility, and beings are understood in their truth . Heidegger gives us nothing less than an ontology within which nihilism becomes a philosophy. By disclosing the nothing at the ground of all beings and summoning it forth, nihilism becomes the basis of a new metaphysics. Continue reading