The moment of death is uncertain and inevitable; its shadow approaches from an unknown region like a silent stranger. Death does not need to follow us; it just meets us where we will be. Like a memory fragmenting, bodies rush towards singular points of annihilation, just as the very possibility of negation is implied by the presence of the law. Protection is absurd, insulation a pure minimum; there is but the most fragile and insufficient veil between ourselves and our vulnerabilities.
Even laughter is a deflective shield for the futile anxiety over this very insufficiency. The subject exhausts its becoming and dies; thus until death he is not composed of a lack but indeed an overflowing surplus, of new expressive modalities, energy transformation-processes, event encoding/decoding regimes. Death crumbles the ground beneath us; it is the pure undecodable, it is a decoding space, a pure body with organs, a body full of pulsating acephalous organisms.
We never encounter our own death as an event. Only in reflections and symmetry do we glimpse the hidden certainty within uncertainty. There is a perfect silent joy and a maddening depth of terror hiding within inevitability. The question of death is not ontological but material, a question of growth and health and beginning: how to die is also how to live. Just as with life, a freely chosen death can be more beautiful, more just, more powerful.
Life poses a question of adaptive constitution; death does not measure or investigate, it is always like a murder when someone dies, however they die. Death is unchosen, but we can choose it. Being afraid does not change anything except our perception. Like the moment of selection for an artist, the moment of distinction for a mathematican, we have already answered the important question not by our being but by our way of being, by our polyphonous adverb and not by our protean identity.
The adverbial state also describes the position of that moment of truth is the one where we finally stop distancing ourselves with inclusive ontological questions (‘Where? When? What is it?’) and start asking exclusive and material questions (‘Which one? How? How much?’) We must ask: what is the best material for our creation, which is the strongest and least-vulnerable stuff we can use to build it? How do we resist, how much do we resist? How do we stand up and become solid, how do we pierce solids and fill them with holes? Finally: how do we diagram the abyss of materiality, how do we ‘teleport’ (carry a hole/gate) through solid space?
We affirm space by affirming probability. Through symmetry we find the cosmos is a river, though time comes in bursts. Through suffering we realize (untimely?) that death hallows immanence with a crown of absurdity, a seal of chaos, a proof of life. Death is not moving beyond; it is being unplugged, an interruption without continuation. In our unconscious death imitates the libidinal drives, the libido imitates the lust for domination, the thirst for immorality and murder and filth, the resistant flow of primitivism against the bursting-in of time and civilization. Sexuality is perversity, there is no normal sexual drive, we are all deviants. Not that we are all therefore normal! We must be careful how far we follow a line of flight, it quickly forms a solid ground around itself and sets the world into order, encouraging millions of new parasitic becomings following new lines of transformation.
Death is a transfiguration, nothing more and nothing less; energy drives us and composes us. Upon decaying bodies the entire natural world proliferates. Life is born through decomposition, life feeds upon life, burrows underneath it and even transposes itself within itself. Symbioses express complex patterns of obedience and command; nature is slavery. Life transforms dead spaces, mineral spaces into vegetable and animal spaces, organic spaces of differentiation and creative evolution. Death comes from the outside of the system, curiously to begin the cycle, to form its basis. Life could not exist without death; decay is at the origin, a surplus of parasitic ungrounding forces.
Life struggles to builds a more dangerous machine, a more perfect machine. War is a conflict in every case uncertain. Even the tiniest difference in forces can be capitalized upon and turned into a victory, but the weakness must be decoded; there are no heroes before stories, without riddles and struggles. Life transcodes energy without form into energy with form. Then from the most minimal gap between forces, true chaos and new becomings result, an emergent coalescence of disjoint forms into new formations, approaching a critical level of self-control.
Life emerges from the pre-living field of chemical and electrical intensities as a highly segmented, globally organized but locally disordered multiplicity. Life comes in packs and swarms, there is no single origin cell but a spontaneously generative ‘soup.’ We can see this empirically: living things always bear a lattice-like symmetry in their development process (morphogenetic folding.) Even borderline living things (parasites and viruses) are specialized towards living bodies; the life-space of a parasite is the inner-space of the host.
Biological struggle tends to favors robust or well-suited aggregates; adaptation is an endless series of combinations of struggling modes of expressive sensitivities (vulnerabilities) endlessly being selected, strengthened, exploited and exhausted. The relative health or sickness of an organism is a function of its homeostatic process; moreover, a process which is not written in advance, never identical to itself, unceasingly adapting and expanding and fighting to survive. Parasites are always eating away at our genetic armor. Only the robustness of our self-composition, the resilience of our singular force-assemblage separates us from non-existence.
The phenomenological character of health means it is in a sense an ontological or political decision; that is, that health is not an event, but an aspect of a developmental process; it should be understood adverbially, infinitively. Health resurges, health renovates; it restores, reinvigorates, revitalizes, and reconstructs. Health is a duplicitous notion: to be ‘healthy’ crystallizes an ideality; but to be healthy is also to adapt, to overcome, to shatter structured (parasitic) limitations. Health is a memory of the future, it functions as the first conceptual spur. The idea of health inspires us to begin thinking…