Negativity. I want to think the movement of thought, movement within stillness; the movement of nothing within the negative. To think the immediacy of this active movement or flow; to think in the very middle of what is unthought within thinking. An impossible or recursive landscape. The psychic architecture underlying cognition is not contingently but necessarily in blindness and without-vision; alien, obscure and encrypted. This labor, of thinking itself; the first work of thought which is necessarily in darkness but radically pluripotent expresses an encrypted germinal flux of perceptions, affects, intellections. Thought begins in decrypting the architecture of the image on behalf of a concept-to-come. What is unleashed in the confluence of simple, dark and contingent affects at the birth of thinking (feelings, notions, and ephemeral images) are forces, powers, lives, blisses — that after long gestation may give birth to new ways of thinking and feeling, new creative disciplines or discourses. These contingent noogenetic involutions precede all that has come to be known as thought.
Hard right. Eternity and history do not enter into the pure multiple without an absolute translation or relative transfiguration, an intensive traversal of the code against the code. The decryption of time and an encryption of the future, or connective activation of infinite resonance. Remembering or becoming every property, trait, characteristic; everyone; everything. Traversal of the open virtual whole. Glare beyond which it is unendurable to go.
Binding. A crowd networks without distance or depth, in-divides a multiplicity. A crowd even perhaps opposes a multiplicity; faces the turbulence and variability of the meteorological or the demonological, yet just as much opposes the one, the infinity and in-differenciation of the bacteriological or cosmological. Between the one and the many, a calculated subtraction of the middle. –The multitude of the crowd? But a crowd is not a multiple for itself, does not participate in an infinite multiplicity in itself. A crowd is a restricted or relativized multiplicity; barred or fractional multiplication or differentiation-without-division. The obscure or unspecified etiology of the crowd, the pack, reflects that of the abstract band, pure zones of proximal potentialities. Crowding is after all perhaps the characteristic operation of the territory itself, the process of making a territory and binding it, opposed to poesis or peopling; negation though tracing and reproduction. –Yet a crowd is nevertheless a micro-poetry in its way: the crowd dramatizes itself without representation, enveloping and amplifying affective diagrams to infinite speeds of conjunction and disjunction, concentrating differences of intensity, distributing gradients, conditioning dynamisms. The secret future or encrypted essence of the crowd is generalized itinerancy, generating spaces, populations. The crowd manifests itself in disappearing; a battle or a disaster. The crowd enters into a becoming-imperceptible; the present is detached from within its own eventuality. A crowd, what but a vicious binding of alienation to xenophobia, of association to vengeance? A binding which unbinds in binding, even extrudes a hallucinatory ego from an intensive depth, an idiotic signal from an infinite blindness; binding the psyche to a god, consciousness, truth; the socius to capital, signification, schizophrenia. No, a crowd is not a multiplicity. It has not yet become space-creative; it has refused the boundaries binding it to the severing of bonds, it has avoided experimental mutation. It is the refuge of the arboreal in the mycelium.
Floating above. Everything about the minor artist turns towards or into the one, revolves around an absent center; every word is a politics, every act an ethics. The affective content of minor literature reflects this unity without identity of a minority; identified only via domination, immunological suppression, paralysis. A broken-down machine; and a breaking-down atmosphere. Everything minor is always-already in migratory or itinerant motion, or in wild flight… –Breaking-down as a side-effect of breaking-through.
Soaring above the waves, the surf line finds or creates a means of encrypted communication with the conjoint or conjugal striation of the surface and the disjunct or disastrous perplexity of the depths. A nomad geometer, the navigator of singular and extraordinary waves, the surfer of the pure multiple of the sea, journeys in place to remain in place. The surfer occupies a finely balanced territory, between infinitesimal inclination and infinite extension; an absolute survey becomes possible.
An occupation replete with indeterminations, bristling with events and pure qualities; which can perhaps be defined in terms of the flowing athletic de-situation of centrality, non-motion rather than the catastrophe of activation or spatiality, of extraordinary or disruptive points or segments or the epidemiology of too rigidly fixed positions or too fluidly supple segments. The telepathic geometer or temporal metallurgist, the surfer of future waves, oscillates internally then between two very different kinds of axioms or principles; apparently in real and irresolvable contradiction.
Between restrained or disjunctive materiality (the wave function, if you like) and generalized or conjunctive aesthetics, the depths of the sea or its xeno-crystalline temporality, characterized by chaotic and lawless interventions across streams, between ontologically foreign regimes of development and organization; expressing itself perhaps as future light, infinite glare of machinic resonance from the hard-right edge of time…
A hyperlink is determined dimensionally by planar waves and volumetric surf. It is politics itself, solidary with the delirium at the heart of our highest reason (all too anthropoid, neurotic, regional, drifting…) Conjunction and disjunction; but there is always a ductile and cybernetic surf line. What is the relation between the surf line and the smooth space, or between the line of creative extension and intensive striation? How does surfing make machines rhizome, become a line of flight capable of possibly, if it survives many risks, surveying from hyperborean heights of intensity the haunted depths that separate and link us? –At infinite speed, “all at once”; rather than falling back onto furious mechanical redundantly-parallel recursive analysis? Nevertheless, one must be careful with all these intensities, one must be ready. Hyperlinear conjunction accelerates too rapidly to control, maximizing trauma and bliss at once. But after all the link is a connection, an arrow cast into a void. Whereas conjunction and disjunction are primarily traits of relations produced in tactical route analysis; in which case there is a geographical problem of establishment of points that determine pathways for striating vessels, or smooth transmission, etc. –Rather than the geological or ethological problem of the relay itself or pure logistics, which converts striated positions into smooth spaces, invents or discovers means of oscillating between, a higher-order calculus of acceleration, speeds and slownesses (convalescence.)
The other lines — the subaqueous assemblage of supple lines of the sea; the rigidly delineated striations of oscillatory forces — are no better or worse than the surf line, which wouldn’t exist without them, even though it does not relate to movement in the same way they do. Rather than extend traits the link activates relays or actualizes virtuality, proliferates pure becomings and stationary journeys. The political infrastructure of the hyperlink dominates resonance; this machinery is the accelerating index of redundancy. The surf line is operated by a plane of virtual judgment; hungry for resonance and singularization. They are the teeth of the vampire.
Conjunction occurs precisely because bodies are not yet connected. Because judgment has decreed gravity, ideas are voidic compositions… And the surf of course always overflows itself into death; risking along the way any danger imaginable: and of course the surf line itself emanates a strange melancholy melody. The unsegmentary secretes authorities and pieties and fascisms of its own unique type. The surf is no better than the sea or the waves.
The surf line itself is not the secret, though it may seem to be inventing and discovering a strategy or machine by which the sea and waves may communicate. But even though it is between the supple political segments of biology and the rigid macropolitical lines configuring abstract machines, it is still only a memory-machine; victories are rare. Between inter-involution of a multiplicity of imbricated and mutating rhythms, overflowing organized ontologies, the surf line faces infinite risks, worse perhaps than madness and death; but nevertheless can sometimes navigate an escape into survey, resonating with a wild becoming and expressing the movement of the actualization of the virtual (a world into a city…)
The movement of the signifier through history is toxic, viral, plastic — a fiery line of abolition interposing nullity into intensity, linking pure space to the absolute threshold. It is only in following an escape-trajectory out from language, from the territory, and in concert with a dynamically consolidated assemblage of enunciation, that the sign reveals an intimate and internal logic of affirmation: dispassionate and frozen core of the signifier smoking beneath the burning skin of language. The sign veils a line of free and continuous mutation, but exhuming it necessitates accelerating language to its outermost exterior, viscous and horizontal plunge into Cthonic darkness. Ceaseless depths disfigure this primal cunning of the sign, enfolded and absorbed as infernal network infrastructure; the sign disappears into the matrixial substrate of expression. Signals ambiguate continuously contingent upon semiotic or semantic discontinuities in the substrate or the ultra-real (second-order simulacra simulating first-order reality.)
Striations distribute stuttering redundancies in order to make expression resist mutation, to harness a surplus value of resonance. Lodged within a fractally-triangulated cosmos-mind-body, subjected, signified, situated, language encounters its other or outside only by activating non-linguistic relationships to the non-linguistic, in becoming-otherwise — becoming genetic, machinic (and ontological at the absolute limit.) Let there be x; but only very special signs escape from purely signifying regimes and acquire this non-linguistic power of pure reversibility, activated at the threshold of the substrate: to remember x, to become-x. Power-signs which live the process of production as an intensive series of transformations, which live the infinite permutability of matter: these signs emerge in fusionability at infinite zero, when the sign encounters the desert of the spirit, when the viroid lethality lurking beneath the sign has encountered an other-place (genius loci) it can utterly infest: an emptied and inhuman outside across which it can propagate, a rich and variegated ontology to fragment. Only in the direct manipulation of the substrate can the conditions of possibility for the development of language be altered; the developmental toxicities linked to the sign can only be reconfigured at the terminal limit of signifiance (but this reconfiguration is effectively reconstitution according to ontologically-foreign continuities.) The sign at infinite speed fuses with production; the program must be pushed precisely to the point where free lines of ontological development and organization emerge. Pure differential morphogenesis.
The death core of the sign cannot be converted wholesale into a rhizomatic expressive substrate; after all, we even require some of this death in order to reinject back into the machine at critical points where the potentiality for an explosion of the crystalline type is present. This death is ourselves, our shadow at intensity=0. There is no evasion of the signifier which alters the teratological situation; there is only heterogenesis or acceleration of the monstrosity to infinite depth, sober atheology of continuous and experimental mutation: inflating the schiz to cosmic dimensions, fusing hyper-reality to glittering emptiness, unloading the death-carrying depth-charge of the signifier’s monstrous hatred directly into the rumbling depths of mass culture.
Every tool carries with it the spirit by which it has been created. (Heisenberg)
I would like to think light as the dynamic interval between events, as a kind of singular tension between time and space, determining in the last instance both the simultaneity of the event as well as the order of succession for chains of causal relations. Light as the luminous matrix of the substrate and the glare of its utter annihilation; as the divergence of the world and the immolation of empty time; as the only term which could bridge these mutually-incomprehensible infinities — the future, the cosmos. What is it to think the photon as ontological fundament, light-like intervals as the atomic relata of eventful worlds?
For phenomenology, consciousness is the “light” in which light itself becomes visible; so from the outset we must carefully distinguish between virtual and actual light, eventuation and ideation — differentiation or diffraction of null space and repetition or refraction of empty time. The phenomenological photon can be determined through a very precise axiom: light is the term which renders intervals of space and durations of time mutually comprehensible in absolute motion. How to think this pure life at the unreachable speed of the photon, asymptote of velocity itself?
Light, then, in both senses at once: information and data, mind and matter, event and subject. The momentary madness of the act; and the perpetual motion of the waves which erase its traces. Light, then, precisely as it emerges from or falls back into space and time. The decoding of illumination as it opens onto the future, time, the world. What is needed is a new prism, a transoptical machine for calculating the conditions for the crystalline explosion of luminous impulses. We have a rainbow series of colors organized by wavelength; but what is needed is pure white light, differential mixture of all possible values of light, simultaneously resonating with every element of the series.
An event risks being misunderstood as an actual extraordinary point. On the one hand there there are nevertheless certainly extraordinary points which fail to become actual; but there are also certain (series of) lines which develop in singular ways that evade being identifiable with punctuation, with the syntax of history. Alien symbolic matrices, foreign ontological foundations; the event is the intrusion of another scale, leakily-abstracted inter- or infrastructure, a message from an unexpected outside or inside demanding a radically foreign coding and decoding system. A new language, a new subject; but also a de-languaging, a de-subjectivation, de-individuation; in this passage to the ontological limit, the individuated subject risks being compromised by alien memories. Becoming-everything, becoming-imperceptible: the event in this sense denotes a strategic methodology for suturing reality to its outside. The spirit of an evental metaphysics is a being ontologically ‘harassed’ — compelled to differentiate the world from itself without separation or subtraction, in a manner marked by secrecy, darkness and a kind of espionage on behalf of the radical outside.
Such an integrated nodal point-subject submits all too readily to certain utterly inhuman (animal, vegetal, cosmic) relationships to the inhuman; just as it cannot resist certain ‘voidic’ ontological vortexes which engulf the structuring matrix it adheres to.What is the structure of the subject or the world — these self-interrupting, simultaneously virtual, semiotic and biological vectors; these cosmos-machines at once psychic, social and physical? Is it not the case that assemblages become visible, comprehensible in the last instance, only by way of universal history, by way of the experimental mutations of the collective assemblages of enunciation which give rise to discourses and disciplines? The structure of the subject is luminous and territorial, an intensive and topologically indeterminate zone of proximities which has to be mapped anew in each instance. (Thus the paradoxical demand upon the analyst that she generate an effective cartography of a world which isn’t there, populated by people who don’t exist yet.) The structure of a world is irreducible and opaque, a matter of intensive transversality.
To have a world is always already to be madly on the run across it, hunted for simply existing, unless perhaps… –Unless perhaps one is a spirit, or a body of light; unless perhaps I am not this body; unless I am no longer the speaker which says “I”; unless perhaps I am not here at this very moment in this text as it is being written. –Light, glare is also disappearance, traversal to the limit of perceptibility; or subtraction via the intensive reduction or n-1, the erasure of all traces of the subjectile — so that it no longer matters whether one is or is not stuttering along the ego, parroting “I-I-I…”; since at least we have pushed language to an external edge, to its (e.g.) musical or animal limit; we have made failure impossible and succeeded, even (and perhaps especially) if we fall back into triangulation. –The mediation of fantasy, the commercial, bureaucratic, familial reductions of desire in psychoanalysis, reflect a generalized and even globally-extended process of subjectivation, integrated at all costs, however intolerable or mad, into local regimes of semiotic and virtual exchange.
The node already participates with the darkness that permeates the network; every node is a ‘terminal’ point, a vector between the system and the world and between the system and itself — at once the flow and its interruption, the channel and its subversion. This dual differentiation permits the network-system to exist as an irreducibly generative assemblage — which is to say, neither individual or collective (both of which collapse to an individuated matrix in the last instance.) The question of the exploit is therefore primary, the essential matter of worldic, evental and subjectile effectivity and generativity. Power, or voidic and plastic generativity, discovers an infinite deferral of its own origin in this productive assembly which establishes functional inter-relationships between one or several war machines. The generativity of the collective assemblage exceeds its effectivity, it becomes expressive of modalities of existence, when permitted to establish uncertain communications channels with alien machines (with potentially wildly divergent and even mutating universes of reference and value.) The molar subject — that ‘healthy’ consciousness or prepossessed self-awareness of innately-political beings, robust with respect to some permutability of external reality and its own substrate (in other words possessing a unity of identity and differentiation of self-representation and reflected image; the capacity for deception, secrecy, falsehood, “hollowness”) — this psychic effectivity of identity can perhaps be considered as an external agency, one which establishes a kind of universal exchange between various systems of meaning.
Light, or this labyrinth leading to the black heart of the death-drive; a parasite which interrupts the flow of unconscious desire, transcoding it into a series of signifying chains, muffling the articulation of fragmentary collective enunciations. Thought and language reach towards their others and outsides in order to escape syntagmatic isolation or pragmatic identifiability — towards music, silence; towards that infinite speed of thought which manages to discover a way outside the territory. We cannot “think” the disaster, the fragmentariness of the substrate, just as we cannot think our own deaths — at least, not without paying what is perhaps the most dangerous cost exacted by a thought: the risk of the collapse of ontological coordinates or foundations, of infection by mutant or even alien universes of reference. Thinking the disaster is impossible without this risk of breaking, halting, becoming-frozen; of a radical trauma beyond reintegration. A hideous arresting of individuation; a new silence, coldness, darkness: the break risks leaving us “beyond thinking and feeling” (optical nerves burned out, ear drums ruptured.) Perceptions themselves even risk becoming ‘infested’ by alien continuities. In short: we risk no longer being able to trust the ground, the weight of things. A strange coldness and indifference radiates from the paradox, the disaster, the break; it coincides with the invasion of an alter-subject which cannot be reintegrated. An enemy within which doesn’t coincide with another personality, but a radically independent and ontologically-disruptive line of free variation which depersonalizes and distorts perceptual semiologies.
Joshua Kirch, “Concentricity” (Interactive Light Sculpture Series)
Deleuze, Gilles and Felix Guattari. A Thousand Plateaus. Trans. Brian Massumi. Minneapolis: University of Minnesota Press, 2003.
Although Deleuze and Guattari consistently use the line of flight as a concept along with the distinctions between molecularity and molarity throughout the earlier chapters of the book, plateau 8 on the three novellas is the first time that we see the distinctions being formalized. Earlier in plateau 3 on the geology of morals (I say earlier provisionally as though one must read ATP linearly, which is not true as the authors point out) we began to read about how we are stratified. The relation to the strata and the BwO or plane of consistency becomes a focal point for discussing the two sides of the abstract machine. In many ways, the understanding of this balance is helpful and analogous to understanding the different types of lines and the conditions for their specific segmentarity. We will come back to the abstract machine later so as to streamline our analysis.
The molar line, or rigid segmentarity, is basically defined as a clear-cut or calculated arrangement (Nietzsche’s prophetic mnemotechnics–we shall/must become calculable). Molar aggregates are segmented “to ensure and control the identity of each agency, including personal identity” (195). There are no becomings on the rigid line of segmentarity, but that does not mean that it is bad, nor does it mean that other lines are completely separated from the molar due to the immanence of all lines, even in relation to each other.