Agamben remarks that in the basement of bureaucratic, economic, and administrative apparatuses of Western civilisation lies an implicit theology. Therefore, should we not wonder about the fact of considering automation as a means of salvation and an algorithm as an ultimate ethical instance. Symptomatic events easily come to mind. The UK Post Office fired and harassed employees for being dishonest, which was in fact a technical system error in the Horizon software that kept track of finances, or when the Russian office of Xsolla fired employees after analytics conducted through Big Data processing. In all those cases, automation is indeed an ethical principle of labour. Social psychologist B. J. Fogg studies how web sites, applications, and mobile devices can be used for changing relations and behaviours of people. From this perspective, computers are not technologies for communication, but rather technologies for influence (and for a duty). However, what if we will consider the theological principles of automation from the perspective of media archaeology rather as a principle of transcendence (or ectasis) than an ethical principle of power, control, and judgment? What if we will consider automation as emotion (and not as a duty)? In context of my talk, I’ll introduce examples of using automation as emotion in video games where we deal with it more often in modes of rhythm, dance and vertigo than in terms of control and care. I’ll show how in gaming automation as explicit emotion is used for profound feeling and expression of subjective experience.