The fluidity of this image of time is experienced only in absolute survey, from the perspective of a violently-interpellated point at infinity. The displacement of phenomenological time depends on the decoding of the cosmos enabled through the impossible division of ordinary time by nullity. Primal or ordinary time, before the letter, is more ostensibly fluid than this terrifying vista of an eternal time of equivalence (born alongside tragic mythopoesis.)
Ordinary chronology differentiates, disseminates itself into a life as it undergoes intensive durations, where the pure form of time is equivalence: the event diffusing into its image, dissolving into an infinite repetition, disappearing without reaching the infinite speeds necessary to reconstitute its instantaneity. Remarkable time is an-evental, but not because it is lacking events; rather the event is always-already passed or yet to come, circulating without deceleration. One is always untimely… Events are absent — but certainly not lacking in this monadic-eternity in which each instant encapsulates-transfigures the world sea of possible events.
The neurotic configuration of any possible event whatsoever is so relentlessly disassembled, lacerated, laid open and transcoded onto a universal continuum, that in absolute survey, in cosmic flux, the event will have always already been synthetic, an “automatism” or reflex, in the sense of involving alien elements or otherwise exo-cosmic agents. Events under such a temporal regime can only come from outside, as intensive interruptions, stuttered signals from beyond which decode and reconfigure the depths. The event always has or always will have interposed itself into the dimensionality of the substrate, violently including the medium within itself.
Both ordinary and remarkable time, singular and infinitive, conceal deep cynicism — though remarkable time distinguishes itself in expressing the profound subversion of temporal auto-involution. Does this violence betray a bitterness, as though on behalf of the spirit of gravity itself — seeing in development/organization only unstructured retrogression?
A lethally profound image and insight that has burned terrible after-images into psyches and societies; and which we are somehow comforted to hear physicists anxiously and redundantly confirm: the utter victory of reaction, the eternal monarchy of entropy.
Entropic decay and a broken world; it is perhaps redundant to ask why raw physicalism tends to converge with the yearning for collapse.
But is there not unexpected progress today: an unprecedented panoply of possible metaphysical images of ultimate reality offered by physicists (certainly after the “unhinging” of physics from certain critical metaphysical anchors — “as long as the math works out”…) Yet do these novel constructions (cosmic bubbles, multiverses) suffice to displace the ancient thermopolitics which was so comfortably transcoded and incorporated as a privileged cornerstone in the general system of knowledge…? It might be worth noting here the degree to which these tend to inspire a curious and arguably post-Universalist Accelerationism concerned with the palpably eschatological problem of escape from an all-too-rapidly freezing cosmos… [It might also be interesting here to consider how the present wild zoo of fundamental particles, including the recently-detected mass-conferring Higgs, could point towards a “hot” displacement from another (nanopolitical) direction entirely.]
The ancient philosophy of time begins most clearly with Heraclitus and the dramatic actualization of the noble mythological arc of temporality, congealed as pure repetition or stuttering of divine language, distorted but transfiguring and sublime words of sacred power; time, then, at the limit: an obscure theology of logic or even cunning (Heraclitean Accelerationism.) In Plato this vision of time as immanent-unending fire undergoes a conversion from wisdom into judgment, from heat to illumination, becomes a hermetic semiology of infinite movement/light/the eye. In seeing (in the movement of the stars) the pure form of time, Plato glimpses a kind of chronogenetic schism at the heart of motion, intensive and inorganic, a wave or a crystal.
The Platonic time of pure vision resolves into the genesis of light itself, an uncanny biography without localizable subject; trajectory without beginning or end. Time on an island, the moon: eternity inhabits the smooth space of the cosmos as prison and prisoner, virtual and physico-biological by turns (as magnetic fields arise from moving electrical ones and vice versa…) Finally Platonic time becomes a yawning void, a kind of biology of limitless emanation: the indecipherable words of the burning depths translated into living light or linear dialogue (bioluminescence.) An obscure and dangerous chaos undergoes cautious planarization; the innumerable/infinite speeds of creation and destruction revealed by absolute survey (the involution of the actual within the virtual) are encoded, flattened, finitized. Vision experiments, educates time…