Nidus Bloom


“Nurgle is one of the four major Chaos Powers. He is titled the Great Lord of Decay and represents morbidity, disease and physical corruption. Of the Four Chaos gods he is said to be the most involved with the plight of mortals. Those afflicted by his contagions often turn to him in order to escape their suffering. The physical likeness of Nurgle is described as gigantic and bloated with corruption, with foul-coloured leathery and necrotic skin. Nurgle is also the Lord of All, because all things, no matter how solid and permanent they seem, are liable to physical corruption.” – Lexicanum

The question of the rotten generation of life surrounds the node of decay and vitalism as it crosses through the track switch of interiority/exteriority. That is, for decay to function (in both space and time as a function of both and expression of both) there must be a decision of what is a point or an entity. As Reza has written:

“[…]decay as an unwholesome participation between the most abominable of time (non-belonging and pure contingency) and the most degenerate of space (space’s tendency for infinite involutions which undermine any potential ground for the emergence of discrete entities). It is the complicity between the worst nightmares of space and time that brings about the possibility of putrefaction (even an infinite decay) as a differential form of irresolvable emptiness disguised as ideal objectivity with a generative twist.”

The generative twist is when emergence encounters the interior/exterior (as Nicola mentioned here) that is where the vital (as life-through-time) borrows energy from an entity (partially ungrounding it) thereby threatening but perhaps not encountering its interior while using its exterior as ground yet as also exteriorized to set up the bound between life and non-life (perhaps through a traumatic de-sensitization following from Freud’s vesicle). This is also an implied temporal re-orientation. Again following Reza:

“the vital time appropriates the exteriority of the cosmic time and turns it into an interiorized conception of time accessible by life and its manifests. Yet the cosmic time of non-belonging and pure contingencies can never be fully appropriated or assimilated (interiorized) by the vital time and its temporal conception. Why? Because the vital time is itself contingent upon the cosmic time as a temporal condition for the interiorization and bracketing of the absolute time’s contingencies and their realization as the necessary conditions required for the emergence of life.”

That is, where space-time has no limit to its process of grounding/ungrounding thereby creating interiors and exteriors as a side effect – life can only unground so far without taking out the floor beneath it both literally and energetically. Rot in particular displays the ungrounding limit of life (in the biological sense) to unground so that it can re-ground – fungus being the grand example here. However, as Eugene Thacker points out in his “Nine Disputations on Horror” pathological life such as viruses and fungus are often deemed as non-living or embodied death as the ungrounding bio-acidity of their particular forms are better digested as being opposed to life and not a form of life. Perhaps this can be taken to the extreme of Medea theory of nature that it is always in league with thanatosis which is mazed (umwege).

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