catastrophe, creation, escape, literature, micropolitics


Some inchoate thoughts on curvilinear transition and navigation between radically alien milieus.

Schoenberg : Xenakis :: Joyce : Negarestani

Cyclonopedia comprises a downward spiral into hyperstitional collapse or crack-up, alongside an outward spiral towards another universe. It may seem to perversely unfold a nightmare crypt of the death-drive, but this monstrous theoretical depersonalization is operating through the harshest singularities of space and time; it resounds in the howling of the magnetosphere, and echoes the cries of rebellion from the Core to the imperial Sun outside. Negarestani’s harrowing leper-creative legerdemain covertly unfolds gateways and meta-fictional portals; analyzed in the work in terms of worm-holes or vermiculations, gnawing consumption of solidus by void incursions that can only invade from without because they have also corrupted from within; the void’s infernal and instinctive will to devour solidity revealing the underlying softness of the solid, the internal decay and hollowness already growing and slicing matter-energy from within solidity itself.

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becoming, black holes, capitalism, creation, difference, language, metaphysics, ontology, power


Francis Bacon, Tryptych (Inspired by Oresteia)

What is modern? It can perhaps be discerned in the radical questioning of the status of piety, a questioning which slowly infects every discipline and discourse — a questioning, in other words, coextensive with a generalized instrumentalization, experienced at the psychic level as a new asceticism. Modernity in this sense includes souls no longer living; it embodies achromatically the spirits of wildly disparate eras. In this way we may perhaps be permitted to speak of the modern both as a regime of forms and as a series of powers — a question of celestial purity and terrestial madness. Thus every people participates in an eternal modernity, or perhaps it is that the modern is always arriving or yet to arrive.

The stable conception of identity is the central problem and “utopian” promise of modernity. Very early on, relatively speaking, the problem was decisively proved to be undecidable. It perhaps took longer to realize that the promise could not be kept; that the modern enacts the irreversible rending of the identical from individuation, that it will not (and perhaps cannot) be halted. The modern is then not irreversible in the sense that a regression is not possible, but rather irreversible in the sense that once intiated we cannot determine when the involution, the deferral, the sickness will stop.

The modern is a health and a sickness of cosmic proportions; a dream of infinitely-deferred waking, which is perhaps to say a nightmare. The modern assembles war machines, and the uncanny and passionate hunger of modernity is the thirst of virtual incorporealities for actualization. This hunger perhaps accounts for a certain globalizing impulse; for the modern at its best populates or resingularizes, it directly engages processes of subjectivity; yet at its worst this same tendency perhaps accounts for the propensity of the modern to provoke the shocking encouragement of complicity with horror and the cynical dissolution of the subject in a transcendent universality.

The symptoms of modernity are radical involution, future shock, motion sickness and infinite deferral. The modern is then perhaps a variety of dreamsicknesses; the dangerous problem of a daybreak eternally deferred. Yet is this very eternity not suspiciously excessive, the deferral not strangely disjointed? Are we, fractured group-subject of modernity, not untimely, not continuously on the verge of actualizing and thereby exceeding  it?

Francis Bacon, “Fragment of a Crucifixion”

Living. The intolerable ignominy of possibilities of life under capital should not be permitted to cause us to forget the reality of infinite becoming. Evolution and genesis, or the development of contiguous spacetimes and automorphisms, are powers of the infinite; and a life is always already this infinity. It is never simply a question of an organism but rather a problem of pure variation: infinite movements compose and condition living; infinite speeds permeate a life. Inorganic life lives exclusively at these speeds, in a hyperaesthetic eternity that traverses history. It moves across a slice of a time, through a supple segment of a world; yet a life is not merely the traversal of a spacetime or a form (territories and landscapes, organisms and faces) but it is also the direct reality of flows and forces: rhythms and speeds, signifying regimens and variable frameworks of production. It is not individual or collective but infinite, neither alter nor ego but singularis. We do not know the limits of what it can do or will become — in fine: what living, thinking, feeling could be. Though the risks of an errant involution are grave and even incalculable; yet any life, any feeling, any thought whatsoever is destined to find itself at some longitude or latitude on the plane of immanence — that is to say, always already in flight, swept up by a line of continuous variation, facing infinite risks with limitless potential.

Mapmakers. Desire becomes perceptible to a schizoanalytic cartography only because such a mapping undertakes anew in each case the cautious assembly of a map of the unconscious with everything included: experimentally activating and quantifying virtual lines of flight, calculating the gravitational acceleration of semiotic black holes — and determining the structural characteristics of white walls.

Geosophy. Geology and geometry both initate absolute surveys; and in their own ways they are each aerial formal analytics, turned inward and outward in a reciprocal relation; at infinite speeds might they not fuse? The earth may be both speculated stratigraphically, or evaluated strategically in terms of virtual movements; and so a geometer offers unknowingly a dangerous secret to a geologist, and vice versa. In both there is the unnoticed presence of an unexplored sense of or practice within the discipline, which when fully articulated would make it possible to organize both evaluative and speculative faculties otherwise. In any case, of course, an enormous divergence has already occurred from their common origin and destiny — the earth and theory each as a life in communication with the other: not the philosophy of genesis but philosophy as genesis. The vertiginous collapse and interfusion of the hard and soft precede the gentle birth of a geosophy, joyous science of the (maladies afflicting the) body of the Earth — perhaps at the end of an arc traced by the flight of a golden ball…

change, creation, rupture, turbulence


Events are decentered and non-relational, and always a kind of creation (the event is the very introduction of novelty into existence.) As the substance of history events amount to  chasms splitting the world in two, and sometimes sweeping it away, or even shattering it to pieces. The event insofar as it is always already the production of revolution, is the very becoming of becoming.

Now, an ontologist naturally grasps the event precisely through its diaphanous non-identity, in its differential externality, and especially as a kind of infinite multiplicity. The event is understood then as a kind of hyper-being, a without-being which enters into being through –what, precisely? The void — which is to say, it must create itself through a bizarre repetition, but whence? An infinite dissemination is demanded. And what of the turbulence of the Event, its volcanic or cyclonic roaring?


Emancipation can be understood as the liberation of forces necessary to produce the will to resistance. This event is indeed “eternally recurring”: strained ears may catch the distant footfalls of daybreak, and the dangerous voice of a love without a history and without hierarchies — which is, after all, not a signifier to be interpreted, not a “meaning,” but an asignifying rupture, already an act of creation.

birth, creation, difference, glare, outline, parasite, religion, resonance, signal, silence, singularity


We are not one, but two. Dimorphs, in between, always escaping the fold and the unfold, running off madly in both directions. We are more viral — composed of parasites, miniature bodies without organs — than we are “hominid,” more “dead” than alive.

The origin of religion is the veil, the simplest tomb: the meaning of birth is not death but exposure, a novel opening into what admits of nothing but pure exchange. The two series diverge, but a singularity escapes both: a counter-signal, a nuance.

God is tucked behind innumerable folds, joyously obscured by the interweaving, patchwork garments of the messengers.

Perhaps the difference is tiny enough, and ever shrinking in this cosmos of interfusions. But already we are carefully following them, even — as it were — drawn forward by these untamed singularities…

He dances in their silences. What is the message? There is no answer to this question. Only, perhaps, the briefest of glimpses, the outline of the fold, an opening nearly obscured by dangerous glare.

The frame doesn’t converge with the outline; and there were never really outlines. Without signals the frame bursts, and what remains is neither finite nor infinite, but inter-finite, creation, resonance.

creation, dialectic, intellectual, madness, music, philosophy, play, production, rationalization, reason, science, sickness, Uncategorized, waste, work

Abolishing Distinction: Adorno and Sense

I should account as the foremost musician one who knew only the sadness of the most profound happiness, and no other sadness at all; but such a musician has never existed yet.
Nietzsche (The Gay Science 183)

The dialectic cannot stop short before the concepts of health and sickness, nor indeed before their siblings reason and unreason. Once it has recognized the ruling universal order and its proportions as sick — and marked in the most literal sense with paranoia, with ‘pathic projection’ — then it can see as healing cells only what appears, by the standards of that order, as itself sick, eccentric, paranoia — indeed, ‘mad’; and it is true today as in the Middle Ages that only fools tell their masters the truth. The dialectician’s duty is thus to help this fool’s truth to attain to its own reasons, without which it will certainly succumb to the abyss of the sickness implacably dictated by the healthy common sense of the rest.
Adorno (Minimal Moralia 73)

For Adorno, dialectical thought is a studied, passionate opposition to reification in several important senses. A fair bit of Minima Moralia is dedicated to analyzing the social regulation leading to the gradual alienation of academic philosophy from positive materialism. Adorno decries the blindness, the manic fixity of professional intellectuals, their degeneration from paragons of reason to the producers of a mass rationalizations.

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abyss, autopoeisis, chaos, creation, death, decay, deviance, fecundity, health, inevitability, libido, life, machine, nature, parasite, space, symbiosis, Thought

Liquid Generations: Decay, Creation and Morphogenesis


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.
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