Apocalypse, wetlands and alchemy.

Chaotic situation

« The hordes of monsters that you have generated yourselves, they are now awake and will be present to us beyond
your worst nightmares. We are an unstoppable reality. / We will inherit the world, and you, pigs who hold the power
that now seems so solid to you, will be buried before you even realize it. So, we, the mutants, the whores, the viragos,
the transgenics will go and desecrate your graves, cum on them and smash them to pieces. It is the world that awaits
you. » - Diana J. Torres

Economy inhibits life. Four economic machines destroy the living forces and their habitats, exhausting them.

The capitalist machine harnesses civilization to production, through domestication, capture and ownership of the
living. The planet turned into a slaughterhouse and the wetlands into deserts. Work and money have become essential
to expand the realm of value : measuring, planning and quantifying the Earth. At its peak in the 19th and 20th
centuries, the capitalist machinery is now beginning to rust under the combined effects of insurrections, desertions
and unprecedented access to information via the Internet (thanks to the Web). The social machine precisely controls
our sources of knowledge, anchors them to the dominant media and drowns our new knowledge into the norms of
consumption and the Spectacle. The grasp of civilization over life is thus historically anchored by the capitalist progress
that society has always sold us. Together, the two machines form the system that caused the sixth massive extinction
of living species. Nevertheless, in recent decades, standards have dissolved rapidly and control of information through
the media has been eroded, with mistrust and anger having replaced the hope of a quiet life : the myth of merit has
collapsed... and we will avenge the vaquitas !

The moral machine, omnipotent when it crushed the living under monotheisms, had then wavered, during the
profound questioning of its religious pillars, especially in the 20th century, via the sexual revolutions of the 1920s
(literary and photographic pornography; psychoanalysis; places of feasts and pleasure, etc.) and especially the 70s
(film pornography; sexology; contraception + abortion; freedom from mores; adolescence; feminism; etc.). Yet, for
almost fifty years, it has transformed itself and returned in a more insidious way, insinuating itself and infiltrating its
poison everywhere. The social machine, and with it the entire civil system, finds itself dependent on it, under the
perfusion of purisms. Indeed, victimization, guilt and new religions (transhumanism, algorithms, AI, etc.) are combined
with surveillance systems that have become omnipresent : moral propaganda has changed humans into citizens and
then into snitches and the manufacture of behavior through toxic networks has at least partially neutralized the
possibility of "fuck the system !" Reports and self-censorship. The moral machine freezes the imaginary and locks the
living in boxes. Prisons. Even worse, it takes hostage what it does not understand (children, teenagers, fools, the
disabled, foreigners, female sexuality, etc.) in order to speak in its place and invoke, as a good oppressor, its necessary
“protection.” It has its lobbies and its cults. Sadness.

The civil system of capitalist society, saved by the moral machine (hypocritically imposed with a loud blow of
politeness, modesty, “respect, tolerance, peace” or security), nevertheless still burns under the fire of free communes,
zadists and poets, hackers and delinquents, yellow vests and pornographers. But the troublemakers, the living who
defends itself, the weird who spreads, find themselves very quickly and brutally brought back to the dystopic reality
of the moment : the administrative machine maintains order. Legitimated by the new technologies of the moral
machine, the administration now runs things and worlds, destroying what resists by the atrocity of power from the
top of its elitist delusions. Legal mafias are its main channels : State, police, justice, bureaucracy,... executives,
managers, engineers, etc. Administrative decisions are raining down from the grey skies of morality. While the civil
system of capitalist society is vampirizing our space-time, Biopower automatically attacks our bodies : morality inhibits
us and administration destroys us. In Macron's France, as for the Americans under Trump, the Russians under Putin or
the Brazilians under Bolsonaro, living has become a crime. The administrations of the new elites -starting with those
of the GAFAM- under the cover of a puritanical morality and the personalization of our impotencies, are joining forces
with the old reactionaries to better establish their domination. Thus, biopower neutralizes quiet life and terrorizes
free life in the same procedure. He has initiated the protocol to make us survivors, victims or personalities. Biopower
orchestrates the apocalypse. The latter has the image of tweets from our governments, the smell of tear gas in
demonstration, the taste of refugee blood, the sound of animals dying and the touch of the screens of our
smartphones.

To benefit from what remains of the biotopes of our planet, the elites did not hesitate to push the economic machines
to the limit in order to ravage the living and break the bonds. The unprecedented inequalities are the result of cynicism
and sadness confining themselves to inanity; by preserving themselves, the economic elite is transhumanizing itself :
legged drones, western-styled cyborgs, robots with engineer's heads. By transforming us into survivors, they turn
them into subvivors. Among these ruins of a biopower imposing its world, the Zadists, victorious of the civil system
but partially defeated by the administrative machine, continue to intensify the living links of possible free communes
(if only by the interspecies encounter); yellow vests also, by determination against negotiation, representation or
identification, make civilization shaky but find themselves cornered by the administration. New temporalities appear
and weeds, persistent, communicate...

Cosmic DIY

« The "fabrication" of one's sexuality is more of a DIY type of thing to do with the image, to make with the image one's
own scene. The act is the foam of fantasy, an effect that is always in motion. » - Éric Bidaud

The liberation of life through revolutionary fighting or the stealthy creation of desirable habitats may have more
potential in the struggle of pornographers (sex workers, performers, porn creators + exhib) than in those already
described by Zadists or yellow vests (GJ). More precisely, the complicit efforts of Zadists, hackers, delinquents or GJs
may not be enough to confront the disgusting monstrosity of biopower because the latter systematically succeeds in
separating revolutionaries from each other by isolating them from what could best unite them : their bodies. Our
sensations, emotions and feelings - taking shape and consistency according to our imaginations, sustained by our
fantasies - are the primary space of the conflict opposing us to the moral machine. Defeating biopower is about sharing
pleasure. Sensitive intelligence and the guidance of our desires, ethics of chaos and right moves are the ever-replayed
issue of what pornographers can do. Living differently.

By pornography, we mean the raw, obscene and transgressive publication of our fantasies to relax, turn on and have
orgasms. We immediately understand that the education to information - effective against the civil system of capitalist
society - must be completed by a necessary education to publication, especially to resist the moral machine and thus
to escape, if only by trickery, from the administration. However, it begins on the side of the most people, behind the
screen of those who jerk off or relax, with the use of fantasmatic exploration : to escape from the daily inoculated
survival, the palimpsest of our fantasies - unfolding at screen level - feeds the flight of desirable imageries by locating
our transgressions within the space-time of seduction. Watching porn and touching ourselves is already a way to avoid
the grip of the civil system because the temporality here is the one of “ennui” (dixit Bidaud) and of “femininity” (dixit
Pommier). In other words, we experience time differently by embodying our ghosts and living in the forgotten corners
of our sexualities. Blind spots for surveillance... While the moral machine tries to freeze everyone in their structure
and identity, to keep desire in a loop and to make us repeat the same gestures, the fantasies (these mythimages, these
cinemotions) shown explicitly, stripped of their social oripals, affecting us in the complexity of their torsions - their
contradiction -, push us to find what is alive in us, the vitality of our excited bodies, to dabble up to orgasm.

Against reason, fear and morality, pornography disinhibits.

Biopower seems to have succeeded in making the encounter dangerous (humans almost no longer approach each
other), in moralizing touch (the threat of contamination ?), in downgrading nudity (between censorship on networks
and prudish norms) and especially, in making orgasm a taboo phenomenon. Let's be clear : we have never talked about
it so much, but as a fashionable abstraction, in the trivial confidentiality of the bedrooms. In parallel with the spread
of pornography, scientific research in sexology has made it possible to learn much more about clitoral erection, the G
zone (clit-vagina-urethra touching each other), female fountains and prostatic pleasures. On pathologies, nervous
paths, dopamine and oxytocin. But knowledge, access to information and classical physical phenomena are not enough
to achieve the sovereign wisdom of orgasm. This is where transgressive experimentation with the obscenity of
pornography comes in : by turning away from love and anguish, porn heterotopias (dixit Bidaud) reassure by their
insignificant crudity (it is realistic but without consequences and it goes well !), soothing the brutality of biopower and
repairing wounds inflicted by morality (therapeutic aspect) but also stimulate by the indecency of what is shown and
who should not (according to the established order). Transgression fueled by the anger of the body (holes, voices,
stares, screams, fluids that squirt; editing of fantasies in all their excesses) and the joy of laughing (skins strolled and
faces with close-ups; framing in landscape mode; heteroclite punctuation of the endless variety of bodies). Skipping
from scene to scene, exploring the excessive and risky moves in the dirty games, straying to the free gift of orgasm,
finding what will "burst the skies" (dixit Bataille) of our damaged skins, abandoning ourselves to storms and stars,
reconnecting with the alchemy of our bodies... To inhabit our bodies passes first through a cosmic tinkering : to open
up to our bestiality, to what is inhuman in us -our bacterias, our becoming plants or fungus- to what comes from
elsewhere -we are galaxy dust and bits of aliens. Finding the living intensity of the connections crossing our bodies is
the first thing to play with pornography : being hard or wet, touching, penetrating, orgasming are ways of living that
have become revolutionary since the moral panic and administrative brutality have invaded our worlds.

Arousal makes us more sensitive to the world and more available to others (according to Torres) but if loneliness does
not allow us to disable capture devices that inhibit encounter and orgasmic sharing, the moral machine sustaining the
social machine will force us to return to normal (despite our own satisfaction and the fact of being less sad, more
relaxed, more alive). Young people fuck less and less (dixit Kate Julian) because economic machines make the worlds
uninhabitable, too risky. In other words, the economic elites have little fear that everyone can watch porn (in reality,
if you take away the children and the very old, it's the ¾ of humans who watch it quite regularly) as long as they then
manage the living that comes out of it. What would be their loss, what is their main concern, is rather that everyone
should do it. To inhabit our bodies is one thing (magic) but to inhabit our worlds (nomadic, free) is another
(alchemical). The necessary links between what we do in front of our screens and what we do in the street (GJ) or in
the countryside (Zadists) are the radiant topicality of cosmic DIY that can bring down to earth the subvivors who
manage us. It is thus a question of moving from body care to its publication. Fuck and show it ! Broadcasting our bodies
flowing from the outside…

Porn cummunes

« An app developer once complained to me that sex workers outsmarted every effort developers made to lock them
out: "They figure out ways to use this stuff that we hadn't even imagined." Solidarity and admiration, always, for this
resilient, crafty community. » - Heather Berg.

During the 21st century, pornographers have gradually released themselves from capitalist control by freeing
themselves, in small touches, from social pressure : the industry (with its studios, producers and old-fashioned
standards) has been forced to adapt to the rapid expansion of tubes and networks allowing amateur pornographers
to reach as many people as the pornstars of yesterday and today; amateurs, basically independent and more precise
in the modern use of technology, have thus succeeded in fading what the civil system had imported into the porn...
The pornstars look more and more like people crossing the street (strangers suddenly becoming potential
pornographers : on average, a little brunette with normal curves, according to surveys and trends; similarly, athletic
guys have lost their hegemony) and, like amateurs but also increasingly famous and numerous couples, they are now
diversifying their services and activities : Twitter, Pornhub, Snapchat premium, Manyvids and/or OnlyFans as well as
contracts with studios. Big shoots have become the exception and networks -via smartphones- the rule, amplifying
their lives, the expression of their fantasies and thus, bringing us closer to both Riley Reid and the local amateur. Mia
Khalifa on your doorstep... Independent pornographers are dismissing mainstream porn. Disintegration. At the same
time, traditional cinema also seeks to explicitly show sexuality, in its fictions as well as in its realities (Lars von Trier,
Gaspar Noé and Carlos Reygadas being neither the first nor the last) and successful TV series hire "intimacy"
coordinators : borders become porous and economic machines activate censorship at an accelerated pace to curb this
new sexual revolution. The services of the Facebook empire (including Instagram and WhatsApp) track down the
slightest nudity, especially if it is female, in order to eliminate it; Tumblr has banned pornographers; Apple has always
made them invisible; Youtube and Vimeo too; even payment platforms (such as Paypal) or sponsorship platforms (such
as Patreon) are busy putting obstacles in their way... Moral propaganda is simultaneously state and multinational (ex.
of AgeID in UK) : it shoots from everywhere to censor the diffusion of pleasure.... As pornographers have blurred the
limits of the obscene -transgression, again-, the reaction of the machines is broad raking : a female nipple is like a hard
cock or a mouth full of piss... The barricade of bodies has only two sides : alive and aroused or sad and died. The battle
of images is becoming more radical.

The exhibition by cam has deeply destabilized the system. The categories have exploded. The diversity of fantasies is
dizzying. The publication of truly pornographic content (or metonymically via morality) effectively undermines the civil
system and begins to attack, in a fairly organized way, the moral machine of biopower (by extension, more and more
pornographers occasionally do camming or escorting) : escaping the wage system, hierarchies and institutions,
pornographers also succeed in reappropriating their space-time (dixit Heather Berg), living their bodies at their own
rhythm. What is published is only very partially captured by the platforms (percentage of money + user data), which
means that the productive share of pornographers is very small (but not negligible for the administrative machine)
compared to what it was in the capitalist system. Compromises with the system (such as the economic part and the
problem of data) cannot overshadow the revolutionary way of considering worlds : the links forged through the search
for pleasure and the resolution of fantasies allow new encounters between people from incredibly different
backgrounds. The power of the administrative machine and order, usually supported by victimization or guilt, can only
be found here through the flow of algorithmic religion. By avoiding the usual brutality printed on those who do not
accept the civil system, independent pornographers also undermine puritanical propaganda by proposing desirable
worlds of bric-a-brac and broc, at the whim of desires and orgasms and in encounters that are still timid, but
communities are being formed, and, with the sensitive intelligence of fair publication, little by little it seems possible
to inhabit our worlds again.

The autonomy thus acquired calls for travel : the consequent pornographers are nomadic and their publications (sex
vlogs, etc.) follow the peregrinations of the fantasy worlds. The stigmas of moral propaganda create solidarities rarely
seen outside pornography : a large trans bisexual black woman and a small disabled gay philippino man can interact
at the whim of fetishes and orgasmic wisdom... If the income is enough, there could even be an IRL meeting ! It is not
a question of idealizing these nascent communes but of showing their exceptional potential : seeking to bypass or
divert the worries of censorship, more than anyone else, pornographers come closer to the qualities of hackers
(especially in the "postporn" environment of hack witches) and their experience in the technological diffusion of
attractive images is a power that makes any anarchist, who wants to reach as many people as possible, fantasize.
Arousal opens the door to the art of liberating bodies. In addition, pornographers have the science to pervert all the
old pillars of the moral machine : marriage, monogamy (couple), gender, (re)production, identities... they use them as
confetti ! Hybrid, queer, excessive and dirty, pornography still has to face surveillance and new high-tech religions to
succeed, with the Zadists and the GJs, in permanently cracking the administrative machine. The performances (really
exhibited in public, for example in the street) and the abyss of porn videos shot in public places (independence doubly
invading the space of the civil system) push the war of the worlds even further : living in our bodies meeting other
living bodies commonly inhabiting liberated spaces. The publication of these potentially orgasmic shares then doubles
the immense power linked to this ethic of chaos, the maintenance of order becoming almost impossible in front of the
potential proliferation of these porn communes.

Fuck in public or perform, share our pleasures where the obscene transgression best challenges order is a riot : space-
time is tinkered as the camera tinkers the faces with genitals, savagely, unpredictably, at the risk of failure... The
creativity born in a rush, adrenaline and dopamine in pogo mode, which the fantasmatic then real meetings have
enabled to organize then spills over : it squirts in the streets and shapes holes and nudity in gonzo mode, riot porn in
the literal meaning of the term. A lesson in materialism. Multiply the uses (of a fitting room, a restaurant, Ikea or
public transport, etc.), become stealthy (look for blind spots and cozy corners, etc.), appear suddenly (in a well
prepared perf exhib such as Deborah de Robertis or Diana Torres'), disguise, hide, stroll around, wander, run, giggle,
succeed or fail, follow your pleasure, always... These adventures trace desirable worlds and then publish them : the
geography of our fantasies. Sexual and political education, in one gesture. DIY pornographic workshops (like Misungui's
Petit Bordelle), like the perfs and public fucking, make alchemy : transforming a sad and grey daily life into a smiling
whirlwind. To inhabit our worlds by moaning or screaming. Cum all over the place ! Pornstars (Adriana Chechik,
Charlotte Sartre, etc.) as amateurs and independent couples (Lena Loch, Lucy Cat, Rae Lil Black, Teacher of Magic,
Bruce & Morgan, etc.) become, often without realizing it, true “pornoterrorists” (dixit Torres) towards biopower. Drifts
so alive that moralists shit themselves ! Let's be dogs or porn bonobos : basic and magical antispecism.

Orgasmic alchemies

« Our orgasms are weapons, corrosive acid shots, our lubric and dilated orifices are barricades or quicksand traps, our
flesh or plastic penises are missiles, our fingers are bullets, our tongues are machine guns, our breasts are hand
grenades, the whole extension of our skin is a minefield. » - Diana J. Torres

Education to publication is also an education to orgasm. From our soft, fluid or viscous matter, do-it-yourself skins and
hairs, holes and borders, we make eruptions, embodying our ghosts, our earthly bodies rise and star the skies with
each orgasm... But the sovereignty of ultimate pleasure risks to fall into hell if the landing corresponds to a return to
normalcy, if loneliness takes over the loss in sharing and if our signature remains a dead letter... From the transgression
realizing the liberation of our bodies now inhabited to the one liberating our worlds, there is a notable difference :
that of a complicity of pleasures, initiated by touching encounters and traced at the whim of porn communes. What
the given orgasms reveal of the unconscious opening of our structures is the gravity that images and secretions alter
and sketch, contours of our now common lands. What comes out of our bodies traces worlds that we inhabit together
and rent new names. Tropical climate in our alchemical biotopes. What messes everywhere, what dirties, is the worst
nightmare of the moral machine, fundamentally ungovernable, kinky disorder, chaos driven : female flows and geysers,
piss, plural cumshots, orgy and gangbang, sweat and spit, blood, screams, moans, etc. Transcribing our dirty signatures
from our obscene skins. The published images of these outpourings are what allows us to anchor and multiply the
sharing beyond our local orgasms. Thus, orgasm education is also a way to expand and extend our biotopes through
networks.

In her Magnum Opus, Forged x Obscenities, Vex Ashley (with her artistic research group named Four Chambers) seeks
to convey this unbearable way for the biopower to inhabit our worlds through the sharing of our orgasms. In the first
part, the red of the blood and the yellow of the piss are exhibited until the grotesque (sweet, viscous, luscious),
material for fantasies first, building a particular porn biotope (and punctuated by contemplative poses) then, finally,
after orgasms, really spreading (screams, cum, and suddenly the piss) ; it seeps from everywhere. Metamorphosis of
obscene materials into orgasmic storms and then terrestrial return to the obscene but into porn communes that have
forever changed our realities. What transgressive exploration and experimentation can do here is at least offer us
desirable biotopes, and, despite the complexity and alchemical magic surrounding these videos, they make accessible
-by joyfully exhibiting them- what the economic machines would like to make invisible. In the second part, white and
black dominate, between skins and hairs, penetrations and squirts, tenderness and violence. Here too, orgasms
transform our grotesque land into welcoming biotopes. The presence of a pregnant performer squirting with a POC
doing the same, the practice of fist-fucking and the display of a common joy are the manifestation of the uneconomic
force of such films. Queer miracle of the incredible potentialities of what even a few living bodies can create.

A porn commune inhabiting a world starts at three (two bodies + one cam) and then spreads from local transgressions
(biotopes of our orgasmic alchemies) to a global revolution.
In their TV show, Now Apocalypse, Gregg Araki and Karley Sciortino depicts in a pop and non-pornographic way (but
let us remember that, for biopower moderators, female nipples are on the verge of cum facial) the links between
pornographic publication and alchemic biotopes, via the discovery of their shared orgasms. In the first episode, Ulysses
and her new lover Gabriel jerk off in the street (long live the exhib !), and their orgasms seem to have incredible cosmic
repercussions (the sky transforms itself and echoes the resolution of the internal contradictions of the unspoken
fantasy of rape, his lover sodomized in a dark alley by an alien). Ulysses then changes his reality. In the second episode,
Carly shows herself as a caring pornographer, a dominant cam girl, but gets bored with her lover. The unexpected
revelation of his willingness to submit (as opposed to the role he held before, manly, in society) will allow both of them
to find orgasm... Here too, their reality is metamorphosed. At the same time, Severine, a witch if ever there was one,
introduced her lover to polyamory and voyeurism. Fun and flashy (excessively colorful, unlike our usual world),
apparent frivolity (it's a comedy series) actually carries with it a real popular education in search of porn communes
and shared pleasures. Episode 4 is the one of secretions and surprise encounters... The diversity of situations and
fantasies spans the following ones but, little by little, the lack of communication (in the bataillian sense - sensitive)
gives way to the machines of biopower and their... sodomite aliens. What this shows is that there are very many
degrees of intensity and liberation in the way we inhabit our bodies and worlds and that, ultimately, friendship remains
the most reliable way to connect pleasures.

The encounter and orgasm, in our porn communes, devour the image, touch the real and dilate the language.

Publishing our alchemical biotopes liquefies economic machines, so we turn them into welcoming wetlands.

Corpus

ANDRIEU Bernard, La peur de l’orgasme, éd. Le Murmure, 2013.

BIDAUD Éric, Psychanalyse et pornographie, éd. La Musardine, 2016.

BRUNE Elisa, Labo Sexo, éd. Odile jacob, 2016.

LIPPI Silvia, Transgressions : Bataille, Lacan, éd. Erès, 2008.

POMMIER Gérard, Que veut dire "faire" l'amour ?, éd. Flammarion, 2010.

TORRES Diana J., Pornoterrorisme, éd. Gatuzain, 2012.

Collectif, Cultures pornographiques, éd. Amsterdam, 2015.

Films and texts by Vex ASHLEY available on https://afourchamberedheart.com

Articles by Heather BERG can be read at https://www.drheatherberg.com/media

Article by Kate JULIAN readable on

https://www.theatlantic.com/magazine/archive/2018/12/the-sex-recession/573949/

Anonymous political articles can be read on https://lundi.am and https://yellowvests.wtf

Idea of the title coming from the website https://inhabit.global/