Wednesday, March 22, 2017

hyperdiagrammatic ultratranslation

We would recommend these two papers be read together, taking the interpretation of both the material instantiation of the diagram and the geometric gesture-language of physical motion in a 4 dimensional space as in need of this concept of ultratranslation to reach a sort of "depth"-perception in the sense of the depth of communicative possibility inherent in an event, an art, a diagram, an equation etc....

The Diagram as Story: Unfolding the Event-Structure of the Mathematical Diagram by Elizabeth de Freitas

A Manifesto for Ultratranslation by Antena

Tuesday, February 14, 2017

a note on Nishitanian Alignment

I finally have something to say to inkling, a short stab, of where the next phase of my plot will be heading. Something coalescing....somewhen.... (a topological reveal-ation, the hyperspherical harmonics of meaning and mysticism....we are heading somewhere with this, somewhere called Erewhon, the Interzonal Public Librarynth) 

What Nishitani Keiji unfolds in Religion and Nothingness is a re-description of Christianity, Zen, existential atheism, and nihilism in such a fashion as to render these seemingly disparate chains into several perspectives on the same (non-)structure.......

......or maybe a better description might be that, in NK's reading, these become several facets of a singular map, like tomographic plates, demonstrating a spiralling-inward to a zone where even the wailing subjectless emptiness at the heart of nihility is destroyed, where even loss is lost, where annihilation is annihilated and the hole at the heart of God (the place in God where God is not Itself, where Life and Freedom spontaneously arises in union and unison with....) and the hole at the heart of Self (....the place in Self where Self is not itself but God: the neuromystical space where boundaries disappear and differentiation collapses into unity) "metaharmonically" align.

NK uses these metasystems, systems of systems of symbolism, to trace the unboundary of the seemingly impenetrable nihility that the face of god and Cartesian dualism wall us off from, the nihility that Sartre expresses as the ecstasy of being but proceeds to make the ground of being, thereby subverting the absolute negation before it hits the absolute affirmation, generating a new wall. Nishitani declares this walling-off from nihility to be the "ego closed up within itself", a nothingness posited from within the ground of Being and therefore unable to "im-penetrate" into the meaning(-((full)ness)) of infinihility.

It is this //paradoxically both firm and penetrating and soft and envaginating//* alignment that provides the "existential conversion" from the many shades of relative emptiness and relative nihilism NK delineates into the absolute nothingness of finding a completely pure and overwhelmingly complete modal continuum in the coterminous and omnirecursive reflecting abyss wherein God and Self are not Themselves but are Each Other. This tracing is also a high resolution scouring of these religious philosophies for potential points wherein the True Black of total nihility in the face of God, the absolute nothingness of the Godhead, the Great Doubt that is true philosophical nihilism, the Great Death that is sunyatta are seen as isomorphic aspects of the locus extremis, snapshots of obliteration which may be captured and aligned to "category-theoretically" or even topologically reveal novel connections between diverse terminologies while simultaneously expanding our cognitive ecology to prepare our selves for these inverse no-wavefronts of blacklight - of which biological death, conscious-less sleep, "ego-death" and total dissociation are but 4 notes of an unbounded spectrum of non-existent OMni-tonality...made all the more Real for its nonexistence.

//Existential conversion consists in extricating oneself from a person-centered mode of being to come out on the near side, in a mode of personal being in the immediacy of the actual self. The "nothing at all" behind the person comes out into the open on the side of the self, the original self. If person be regarded as the sheer mode of self-being itself, "behind" which there is nothing, this is so because the matter is being looked at or thought about. When the "nothing at all" opens up on the near side of the personal self, however, and is seen as the sheer self itself, then nothingness really becomes actualized in the self as the true self. Then it is appropriated (in the sense of being made available) in the self. Self-existence...becomes the realisation of nothingness. "Appropriating" is not "looking at." Pressed to give it a name, we might call it a "seeing of not-seeing", a seeing that sees without seeing. True nothingness is a living nothingness, and a living nothingness can only be self-attested. - Nishitani Keiji, Religion and Nothingness//

* : Charlie Blake - 'Dronoclasm' from forthcoming Sustain//Decay on spring 2017

Tuesday, November 15, 2016

Glass Bead: Wittgenstein Sheaves by F Zalamea

For immediate consumption:

Wittgenstein Sheaves - Zalamea

//And after I had come up with the symbol of the “future species”, after I had given the name “transpecial” to the “light from above” that could give my intellectual work its meaning once again – then I started finding evidence for it everywhere! I began reading voraciously again, and I was amazed to find that this exact same insight had been had by so many thinkers before me! This is what Kant thought the critical philosophy was to be applied to, this is what Nietzsche meant when he spoke about “the proposition ‘the species is everything, one is always none”’ (The Gay Science, §1), this is what Kierkergaard meant when he spoke about this or that, this is what Badiou meant when he spoke about “generalized communism” etc. I found transpecial thinking everywhere around me! Hidden in plain sight! 
Of course, I very soon realized that I had as much right to be amazed at all this as one has to be amazed to find the same reflection of oneself in different mirrors. For I was not finding my ideas in these texts – I was merely seeing my own ideas reflected on them. 
Had I lost my capacity to read and learn? Perhaps – but at least I was no longer transparent. When before I saw nothing in the mirror that I held up against my ideas, I now saw something – except now everything had become a mirror of my ideas. Or, put more modestly: I has become a mirror myself – I was immitating everything around me.
And this, finally, is what led me to abandon the “evolutionary” model of knowledge in favour of a model in which “mimicry” becomes primary. It is the idea of “mimicry” that finally led me back to mathematics.//

and slightly earlier:

//“The beauty of mathematics! The divine in logic! We are cats! We are silkworms!” I had to strip these clownish exultations down and place them in front of a mirror and keep them there until they broke down in tears. I had to turn the mirror on myself not in order to understand, but in order to pity. I had to stare long and hard but not in order for a new “aspect” to reveal itself, but until what I saw could only fill me with grief and pity. 
One of the strangest pronouncements I ever heard: “Knowledge begins with grief.” This is now how I do justice to these words, which carry the unmistakeable form of a penetrating insight.
I had to sit in front of a mirror long enough to be able to perceive my bliss (my exultations) as something worth grieving over, indeed as something devastating. There was no sudden insight, no “realization in a flash”, no discontinuity. There was rather an errosion, over a very long period of time, at no point of which was I aware of the changing shape of my reflection. But erode I did: and then – suddenly – I had become perfectly smooth, a perfect reflective surface able to bounce back any idea: a thermodynamic “white body” – but not a sceptic. 
Looking in the mirror, I saw nothing: no idea could affect me but there was also no idea I could hold on to. 
What became clear then: the proper philosophical insight is that which you do justice to, not attempt to communicate.// 

Monday, October 24, 2016

(Von Neumann-)Chained to (Pleromatic) Uncertainty

In the essay Pleromatica, Gabriel Catren’s “phenoumenoudelic scene” in which we are to conceive existence is the product of a series of un-groundings, from the Copernican suspension of Earth to the //relativistic crisis of the spatiotemporal background.// As these un-groundings individually undermine previously supposed //fixed god-given structure[s]// and //aprioristic motionless Ur-frames//, this chain of underminings is the maximally general subset of the arsenal of neuronihilistic gestures that may be applied to thought in order to shear away misconceptions regarding the experiential field of an endophysical observer. Here we further intensify the un-grounding and remove the ultimate Ur-referinertial-frame: the sociocultural image of closed-individuality that occults and obscures intuitive awareness of a universal and impersonal field of experience: the zero-point energy state of quantum mechanics, the supersymmetry of string theory, the Hindu’s anatman, the Gnostic pleroma, the Platonic ideal form-world, the Sufi “Black Mind” of Allah, the mystical state of “union with God”, among others, are theophysical metaphors for a non-oriented, non-performable, yet permissible state of being we will join Catren in calling the pleromatica. In the pleromatica the concept of an “Ur-frame” is sublimated into an un-framing process: //the transmutation of the immobile Ur-frame into an ark continuously going under - the coming of the one and only number that cannot be any other.//.

We label this state non-performable because acts of differentiation cause decoherence of this “substrate”, this pleromatica that is constantly, spontaneously, attempting differentiation. This provides a glimpse into understanding why it has proven so resistant to instrumental measurement as the choice of observational frame of reference is itself a differentiation. We label it non-oriented because it does not inertially or conceptually index any frames of reference, rather being achieved by iterated negations and integrations on almost any neurotheoretical axis. In other words, this state is achieved by collapsing inertial, cognitive, sensory, or linguistic frames of reference, or the protogeometric compression and integration of disparate signals into more general or universal categorical schemes. Borrowing a note from Nick Sousanis, we refer to such an anti-gesture as a flattening of the experiential field.

In the brain, the thalamus performs a colossal number of iterations per second of an operation that may be identical to a "Heisenberg cut" on the undifferentiated flow of incoming signal that seem to be almost entirely arbitrary determinations of differentiation between observer and observed, between figure and ground, between object and signifier (Von Neumann chain/Von Neumann-Wigner interpretation). The local binding problem in this view is contextually incomplete, as everything begins “bound” in a unitary signal and we cut into the flow in order to abstract. Every isomorphic cut reifies the seeming persistence of objects, and the unitary experience of “everyday human consciousness” is nothing more than the temporal persistence of the intersection of all these cuts constantly being made in the pleromatica. What masquerades as the binding problem is what may be thought of as harmonic overtones of the Bayesian basin of attraction generated from carving out so many of these cuts in identical shapes over time. This correlates well with the knowledge that the outer layer of the thalamus, the thalamic reticular nuclei (TRN), is a group of neurons responsible for aligning several multimodal topographical mappings from corticothalamic feedback, ascertaining a coarse unity, a “fuzzily logical” overlapping of maps (maps of present, past, and expected future cuts) from across every functional network that has a thalamic projection. The local binding problem is solved within the TRN and its own feedback loop of neuronal projection linking the “supervisory attentional system” to this function. This suggests that freedom from this individualized and idiosyncratic matrix of correlation is challenging because the human-type “matrix” exhibits a strong gravitation toward the singular, possibly even disregarding *substantial* elements of the foundational signal that do not correspond to the singular as superfluous to immediate experience, cutting them out in a bandwidth-saving gesture. Following Catren further, he claims that //the transcendental a priori structures of human experience are a posteriori products of the immanental natural dynamics of the impersonal field//, that the //human transcendental type, far from being characterized by some sort of pre-phenoumenal necessity, results from a contingent local subjectivization of the experiential field itself.// These local subjectivizations are “excitations” of the field, excitations whose structure defines particular frames of subjectivity. According to this line of reasoning, the human mode is just one of any number of potential subjective modes //according to which the field of impersonal experience locally [...] frames its narcissistic self-experience.//

A phenoumenodelic experience - any experience that //involves a shift of the very transcendental structure that renders a transcendent experience possible// - is an unfurling of the pleromatica out of the hyper-enfolded stratifications of a typical human-type structure’s knotwork of frame-cuts. In the phenoumenodelic experience we expose the noumenal threaded through every phenomena and find a symmetry between inner and outer: imaginative world-building takes on robust sensory characteristics and may be perceived as “real”, while outer experience is shown to be generated in a highly similar imaginative gesture as more and more mediation qua reference-frames is stripped away. At the deepest extreme of these experiences, we “transcend transcendence” onto the immanent //void-plane of zero-intensity//, a frameless brain state of high-dimensional network symmetry between inner and outer models that has been maximized via a flattening of the inner and outer experience into a single continuous field with no observable divide. This is accomplished in a total deactivation of the TRN and the thalamus, preventing the differentiation of incoming signal by eliminating the node at which the “Heisenberg cut” is performed. This causes every functional network to receive a copy of the whole signal rather than only receiving the slices of the signal it would normally process, flooding the cortex and reducing available bandwidth for the construction of a self-model in direct correlation with the reduction in mediative frames qua cognition of individually differentiated sensory signals. We may from here, assert the “witnessing” of the annihilation of the “self-as-observer”, a “death” of the self-model that drags with it the entangled world of our mediated simulation. This “death” removes the unitary observer from the field of awareness which uncovers the raw signal-field out of which we carve a “reality.” This prrovides a strong argument in favor of the Many-Worlds interpretation of quantum mechanics by showing in an intuitive fashion that classical reality is entirely perspectival and results from ignoring information about the exact state of the environment. Aldous Huxley’s “reducing valve” model of consciousness was an idealization of the Heisenberg cut concept, and leads us out of this technical-terrorism and back into our primary inquiry, mechanisms for widening and even removing this “valve.”

Monday, October 3, 2016

spontaneous riff on something that came up in real-world

////apologies for the awful punctuation-abuse, you're a smart kid, figure it out! Also be excited,100th post/15,000th unique visitor today!////

I have no idea if free will or determinism or some combination or diagonalization thereof is an accurate depiction of agency in this world. “I make no hypotheses,” I merely find hard determinism the most generous and equitable ethical model to take upon myself, as refusing to acknowledge agency on any level leads me toward behaviour that generates compassion for every act, even dangerous, stupid, suicidal, psychopathic, sociopathic acts, as a case of ignorance to be pitied or overcome through knowledge rather than the common assumptions of blame, intent, upbringing or nature etc etc etc. “For the good of all sentient beings,” the bodhisattva vow is made only by those capable of understanding a conceptual space in which we claim that almost no one knows that the “environment” of culture and consensus meatspace reality is not only a persistent illusion but an incredibly dangerous and harmful one, one that takes on a conceptual framework claiming that there is no such thing as agency and that to assign agency is to misunderstand the ideal-realist assertion (backed up by certain novel cognitive and physical theories) that all sentient beings (in truth, all sentience) are a single physically conjoined manifold of points with no “real” referent (no single word or even phrase in any language i am familiar with decribes this manifold accurately without referring to religion or metaphysics, though an apophatic logic gives us a far more interesting framework for these non-descriptions) and no signifier capable of intimating the theory that we are entirely moved by forces beyond our knowledge or control that does not place us in the hands of god.

Rather than agential motion through a space, the most we may be able to hope for is to organically accrete enough information [on/in]to our entity through stochastic motion through the pleromatic “superliquid” such that we become able to conceptually model/mimic (developing the antenna/tuning speculation) these forces and “surf” the quantum probability waves (mentat : naive mind) into more conducive zones of existence. To think of this process (“existing”) as easy or difficult may be the wrong linguistic mode to describe the system, rather approaching it in a fashion that acknowledges how [[a complex entity will find the system complex, and a simple entity will perceive it as simplistic]] is more appropriate, as the “world” is a multimodal user interface - a user’s reality is in fact a highly idiosyncratic interface between the entity and itself.

Equality is quickly discovered to be only “complete” when all points are equally alienated from the original manifold (despite the fact that this alienation in a very real sense does little more than generate a new manifold, it is actually the knowledge that one can generate novel manifolds of experience or shear away cognitive manifolds regardless of any form of status in the world, wealth, disability, etc that is the key to this knowledge, not gestures toward alienation-free existences), as every alienated point, upon alienation, seems to suddenly develop a compulsion to reduce alienation in the world (whether through actions designed to reduce suffering or actions designed to impose suffering on those that would generate suffering in the world(this is frequently problematized by an entity’s desire to impose suffering on those that generated their particular (real or perceived) sufferings)). This is obviously also problematic because alienation-prevention is not a safe strategy to *end* alienation, but in fact works negentropically to hold the manifold in stasis - generating a more and more pathological drive toward demanding the end of alienation through action as the pressure of the flow of the real builds behind this false or illusory stasis. In the grand Xenofem tradition, we may not be able to eliminate alienation, but we may be able to maximally alienate everything into a categorically isomorphic equality.

Monday, September 12, 2016

no hope : not now : not ever

[[[this text is for the program from Vincent Como's ( ) upcoming exhibition titled 'No Hope. Not Now, Not Ever.' at the Reinstitute in Baltimore opening on October 29th]]]

//Hail thee, holy darkness! - The INCAL//

Image result for the incal

//But in the beginning there is not light,
there is not life,
there is the black universe.
- Daniel Barber, Whylessness//

//I am neither god nor creature. - Meister Eckhart//

//I am the spirit that negates.
                             and rightly so, for all that comes to be
deserves to perish wretchedly.
- Mephisto, Faust//

The threat of possession, of being swarmed by the intangible unknowable, presses incessantly on the light. The slightest break in light is pervasively swamped by blackness, voiding the safety of referential anchors and //making slits in the umbrella - (Deleuze/Guattari)// through which the outside peers back. Abyssal mirrors lurking in every gap capture our emptiness and reflect it back through these slits, entrancing, encircling, oppressing, embracing, restraining : a nebulous army of dark potential that resonates with the harmonic undertones of our own self-repression. We see our selves and our laughable negligibility in the void, but also a preeminently sovereign intensity hidden in the nigredo and it is this dual realization that generates anxiety, profound to the point of nausea. The realization of the power of darkness is the recognition of //the exponential multiplicity of all which will never be known - VC//, and //what more do you want, o soul? And what else do you search for outside? - St. John of the Cross//

The realization that our shadow, and not our light, is the shape of god; that the supreme power motivating the infinite clockwork of heaven is the supreme negation of nihil : sublimation of Self into Black. The mystics chase possession and cure themselves - and afterward count themselves among the dead, a pinprick nothingness among a field of undifferentiated dark matter. This heretical reversal is a circular inversion, a being-in-the-world being-turned-inside-out, the alignment with a black universe that is the [ur/un]ground for the Great Death called sunyatta.

//Unbearable, isn't it? The suffering of strangers, the agony
of friends. There is a secret song at the center
of the world, and its sound is like razors
through flesh. - Pinhead, Hellraiser//

//To have a body is to suffer. - Bodhidharma//

//Who holds the devil, let him hold him well, he hardly
will be caught a second time. - Dr. Faustus//

Friction: the body is gripped by ghosts and the grasping distorts the mirror. The black universe is nothing more than reflection, harshly illuminating the nothing inside and projecting it onto the firmament. We mistake a glimpse into a hole for a self; staring into deep space with telescopic lenses has replaced the sensation of existing as an infinite space - we no longer recognize that it is us we are looking at. The resistance to this recursive realization accretes on us; a body forming from layers upon layers of fear: of the dark, of separation, of differentiation.

Dreaming of arresting decay is already a misunderstanding: to hold the true image fast we must nail ourselves to the cross - god is not dead, we are, and this recognition shreds liminal boundaries as easily as it does the spirit and flesh on either side. We must nail ourselves to the cross for god is not dead: god is death, and rebirth and re-death is the passage through the secret webwork of the underworld that inscribes the negative image, penetrating darkness to reveal Black. The mouth of Yama opens onto the nunc stans: the standing NOW is held tightly by hidden teeth, constricting and compressing carbon-based lifeforms into lapis philosophorum. To paraphrase Alan Watts, as long as you do not know how to die and come to life again, the wretched earth will conceal the black universe.

//For what remains of the representable if the object is to
evade representation? What remains is to represent
the conditions of this evasion. - Samuel Beckett, Disjecta//

//bathe in the horror that the blood of time carries
with the plague, and befoul yourself with
worship - Sunn O))), Bàthory Erzsébet//

//For we know that all creation keeps on groaning
together - St. Paul, Romans 8:18-22//

Dark matter : dark meaning : inverse topology : non-tology : Black had already taken its apophatic unshape before the beginning of time. Black is the deep sphera of non-differentiation where tomb and womb become smeared as if soaked with acetone. At this depth there can be no delimitation of Black to color, as we sink below the surface of the light - where no light reaches, everything is Black, and one may come to forget the barrier between inside and outside. The ontological primacy of Black is the corporeality of the Warp and Plex and sinew behind the World; the screen upon which the light plays is a necrotic purgatory whiteness marking the stagnation of the material. Light and life is but a transient flicker on the vault: //They give birth astride of a grave, the light gleams an instant, then it's night once more. -Samuel Beckett//

Light does not exist at an oppositional end of a linear spectrum from blackness, nor does it emerge from a field of blackness in an evolutionary gesture, nor does it remain when blackness is cleansed.

Light is color corrupted, burning up on reentry into Black: the spectacle that traps the gaze and ruins our nightvision: a negentropic plague haunts anything that clings to the light.

Everywhere light exists, Black grips.

Everywhere, light slips.

Black out the light - be what seeks to become secret for //only the secret sees into the secret like Black in Black - Francois Laruelle//

Tuesday, August 2, 2016

SPMP 4: "Free paperclips for everyone!"

some riff-raff...ignore this...just doing some notes for something….many passes with the sharpening stone for all these ideas needs to happen one day when I don’t feel so harried…. #decelerate….

Returning to my earlier thoughts on a shift from “Cathedral-State” governance to a “Cathedralibrary” system, I’m reminded of a statement from XS blog post titled nRx for Dummies: //the prospects for neoreactionary consensus – for a neoreactionary thing – depend upon disintegration. If we’re compelled to share a post-Cathedral state, we’ll kill each other. - // It is the disintegration referred to here that I wish to view through a xenofeminist lens in the sense that a homogeneous and “complete” alienation can itself be metasystematized in the overlapping of A) an archive that has been overhauled to curate perspectival timelines rather than such a loose and amorphous concept as information, B) a blockchain-esque state structure that uses the ledger system to archive entire historico-geometric sets of ID-entities: their ramifications, fracturings, and integrations rather than a default individual numerical single-frame coding by a state that does not take into consideration its potential for alteration and fragmentation, and C) a paper-clip maximizer-type  AI programmed to maximize the archival and curation of these shifts, skynetically ending the info-lineage of any identity that overcodes another and recording theviolation for posterity. The single-frame identity linearizes, shearing off mutations and alterations that do not conform to the normativity of the over-frame or supra-frame, the dissolution-paradigm encourages mutations and alterations and safeguards them in hyperreal metabubbles of (virtual?) reality.

The progressive incursion/convergence of big data-mining, identity- and state-dissolution (both practices and entropic physical laws), and surveillance-media-social-state construction must at some point give way either to a 1)  permanent perfect archive, not only of current information but also in what ways this information has changed over time; or to a 2) pure fractal overload that alienates the system itself from its own informatic flows, generating a remarkable self-similarity to neural processing in which frames of contextual reference spontaneously emerge as metareality or hyperreality which must be successfully navigated in order to reach the topological reality underlying the illusory covering-image. These frames are entities, the cathedralibrary is the global cog-narrative “Universal Form” cf. Giordano Bruno’s conception of God.

Within these perspectival frames the same navigatory tools used in psychonautics can potentially be extended into archive-space as non-space becomes as relevant as info-space in terms of topological organization, allowing one to track the shape of the edge, “learning what it is that we do not know” and engaging a category-theoretic appropriation of this pattern-tracking to make highly educated guesses as to what is missing in any given frame, toroidally compressing potential #2 into potential #1 over time.

Saturday, July 23, 2016

to asymptotically approach and topologically reveal the Real

Image result for austin osman spare art
Austin Osman Spare - The Book of Automatic Drawings

//for what remains of the representable if the object is to evade//
//representation? what remains is to represent the conditions of this evasion.//
//Samuel Beckett//