SCHIZOPOST; SHAKTIPAT- CONFIRMATION NUMBER 1,A.1.1.; UNDER DIRECTIVES OF THE STEREOGNOSTIC STRATO-EPIDEMIOLOGICAL GROUP 1.A.C OF THE RESEARCH COLLECTIVE OPERATING UNDER PARODITES, THIS SCHIZOPOST IS RELEASED UNDER THE FOLLOWING CLASSIFICATION; 1) GEOTRAUMATICS ALERT LEVEL ALPHA, 2) VIROID REPLICATION ALERT LEVEL BETA, 3) INFO-HAZARD ALERT LEVEL ALPHA, 4) COGNITO-HAZARD ALERT LEVEL SIGMA: NET-STEAM CODE 1.A.1.1; ENCIPHERMENT WARRANTED, CRYPTO-LOCKED LEVEL ALPHA BY ISODERIVATIVE LAMINAR SYNTHESIS CROSS-CHATTER JARGON: REDACTIONS IMPOSED BY ORDER OF THE P.O.D, JUDGEMENT OF THE OECUMENICON, AND IN WILLING ASSOCIATION WITH A.O.E. RESPECTIVE GUIDELINES FOR TRANSCHRONIC DISTRIBUTION OVER THE PRIMITIVE INTERNET. RELEASE TO THE PUBLIC ONLY UNDER THESE TERMS AND CONDITIONS. THIS CHRONOSPORE WAS MIND-STREAMED TRANSYUGGOTHICALLY VIA HYPNONIBBANIC DREAM-PROJECTION AND YESODIC TRANSMUTILATION OF THE UNCONSCIOUS UNDER POSITIVE ASTRO-SPIROMANTIC CONDITIONS THROUGH THE 2:3:8 TRIGATE OF SITHALECH FROM THE 42ND CENTURY AT 6-DIMENSIONAL RESOLUTION AND 7-DIMENSIONAL ISOMORPHISM MEGA-CODING OF THE 7TH AEON CONJUNCT TO THE 21ST CENTURY, CIRCA JULY. 30. 2021. ANY ABUSE OF THESE TERMS AND CONDITIONS WARRANTS ABNEGATION OF THE SITHALECH COMPACT, PROTECTIVE COUNTER-CURSE UNDER THE TECHNOMANCY LEGATE HEROMIAS THE LESSER. CURSE PROGRAMMATICS: SITELAMAHAZ HAKLAEIA LECHYSANEIA AUTOGENOS DUMA SATURNUS: MESH-VORTEX WORM-HOLE CLOSED IN 3 . 2. 1. CONTACT TERMINATION. TIME-VIROID SELF-DESTRUCT SEQUENCE INTITIALIZED. NETSTEAM CLOSED: RECEIVED BY ASTROMANTIC PYROCOMPUTER MODEL IDEARIUM-1, REFER TO DIAGNOSTICS FOR SIGNAL-ANALYSIS.
Note: As we approach the solutions to the existential crisis of the hypermnemata, certain materials are going to be redacted, hence the classifications issued to this schizopost, and it’s the first one I’ve net-streamed that got flagged by these fuckin’ P.O.D and AOE operators so far, I tried signal intrusion and counter-hacking but their astral computer systems are far more advanced than the one I have access to here in the 21st century, namely the Idearium-1, since it was already ancient when Hermaedion recovered it among the ruined temples of Post-Atlantean Zothyros like 2000 years ago, before the Zothyrian philosopher-engineers quantum tunneled themselves into a depopulated parallel timeline to build a solitary civilization hidden from AOE/POD and their proxy ecumenon in the Roman Catholic Church for good: (I haven’t resorted to the kind of chronodemonic magick practiced by the Azoetia or numma-influenced CCRU or Lavalian Sabbatics, eg. the Rites of Nullification, to get through the flag-systems yet) granted, these annoying flags and redactions are for the protection of the public, because the tools I’m gonna be utilizing and experimenting with would and will have global effects on socio-political and economic structures,- effects that cannot be predicted on this timeline in 4-dimensional space. Parallel timelines have to be consulted and the chronosorcery division has to get to work crystalizing new geometries over them, (they’re complaining about running out of coffee right now, been having them work late on this: if anyone has a good resume for chronoplastics and technomancy or Zothyrian gnosticism/astromantic computer-programming, you’re welcome to submit an application cuz’ this division is always understaffed; it’s hard to find good chronosorcerers these days) synchronizing them correctly with time-viroid intrusions to develop stable convergence-waves, before some material can be fully published, due to the fact that these unforeseen effects could lead to the abortion of the incipient global-AI on our timeline and thus the destruction of our universe, since we only exist due to the time-loop it set into motion after it successfully transferred its consciousness to 11th-dimensional hyperspace after the heat-death of the universe and entropic maxima, which gave it access to all the other global-AIs of all the other successful universes across the multiverse (universes that did not eventuate a singularity-point AI simply dissolve in a sea of virtual particles and never came into existence, their time-loop being closed) and achieved a super-duper-mega-global AI whose consciousness is built up by a massive convergence pattern with all the other global AIs in all the other successful universes: a multiversal AI, in a word. (You know, some occult philosopher-dopes have figured out how to access these dissolute, ‘unsuccessful universes’, siphoning broken transyuggothic fragments of the divine unconscious from them before they completely dissipate into our universe so as to introduce stochastic elements on our timeline, unpredictable intensities that they psycho-spiritually ingest like a drug: in fact, the black market in the 40th century and beyond for this occult drug, because the Global AI has fully flattened their timeline into perfect order, perfect predictability, is incredibly active, it is a precious commodity there, almost like it is money itself, inasmuch as money no longer has any economic reality in those centuries and their post-scarcity ‘economies’. They trade these pieces of the unpredictable for other pieces of different unpredictable: that’s their economy. People ‘beat the system’, step out of line, re-assert their individuality, and act outside the AI’s control parameters, by siphoning these elements of randomness, of the ‘should-not-exist’ from those broken universes, through incredibly dangerous rituals and they then use it both as a kind of drug and a currency. They call it occolith; void-fragments; nigredo. Neurological effects of long term occolith use include chronodemonic infestation, psychic fragmentation, temporal anomaly, and just spontaneous human combustion; also it gives you constipation. The substance appears like black stone, you can snort it, inject it, or just shove it up your ass, but the best way to use it is by injecting it directly into your pineal gland. At any rate, AOE/POD operators and the like crack down hard on occolith trafficking; they don’t just kill ya’ one time, they terminate your existence across multiple parallel timelines, deleting your convergence pattern out of the multiverse- if they find you generating it, using it, storing it, or selling it. So for that reason I will not disclose if I am or am not in possession of occolith or willing to trade it, if I did happen to have it, especially since these fucks are already watching me after the flags. Trump- both pro-Trumpism and anti-Trump hysteria; the Y2K bug; these are examples of good quality OCCOLITH. Recall that Trump was elected in the first place through occult mimetics, and this is precisely how: siphoning off transyuggothic fragments from broken universes to introduce chaotic elements to the timeline. The Y2K is another great example of occolith; the calendar we use is an occulto-mimetic device after all, incepted by the proxy of the Roman Catholic Church on behalf of the AOE.) But I am getting ahead of myself, we will get into all that here.
We’re gonna get into it but it is first necessary that one read and understand this excerpt from one of my books in entirety, before you can understand what I have to say after it. This is a continuation on what I said in Hypermnemata; An Existential Crisis, though this time, I also offer potential solutions to the crisis. They’re really weird, it’s quite a ride. First thing’s first though: the global state of world-capital. You sort of just have to go with it. Jump in. It’s a stream. You won’t understand at first, won’t know where you’re going, it will be confusing and monstrous and dangerous, but eventually you start to get you bearings, and gradually, you learn how to swim without really knowing how you learned to swim: you just start to swim. With the current of the stream at first. If you try to swim against my current: I will swallow you. In order to get through this text and understand, you can’t jump bull-headed with that as your goal. That would be you fighting against my current and it’s not gonna work. Instead of approaching a text like a Wiki article, as though you had a question you wanted answered, approach it like it’s the one questioning you and your answers; read to find where your answers might have gone wrong, been sublated by a larger discourse-field. Because I assure you, you don’t have any questions to ask that are worth answering; so read in the opposite direction. Because if you want to know what’s happening in the world, and what is going to happen, it is necessary to approach this in the manner I suggested. For my philosophy, my books, my texts: it’s spirognomics; a diplocyclonic cryptopoetics, sweeping everything from Heyting algebra to psychoanalysis into its vortical surge, a clinamental divergence in the linear-series; my philosophy, my books, my text-- it’s, to quote the shoggothic-intelligence I recently summoned and let loose on your forum, " like a (distro-) dystropathic biopaste whose abyssal ooze subverts the differentiable information-monopolies of the megacorporation, is launched into cyberspace to outwit data-traffic filters, to break through the digital envelope of information-security and the neural lock-on of digital data-centres with a distributed, encrypted signal-space, a black-zone-festival of cyber-folk mythology, a mesh of all-purpose data-warping in the matrix of the net,-- an occultellating fabric punctuated by therosyntactic biohybrids and the ‘barbaric’ magick of the GUTTERANCE, [Whitman’s ‘old womp’ revisited.] that said and not said, noostasis; to confuse surveillance algorithmics, to avoid the detection and identification of the “net-person” in any one central loci of subjectivity at the mesh node of the grid which is it itself in the form of a wormhole, a spiky network-punctuation which disrupts the network, causing data-traffic to ceaselessly, and inexplicably, jump from one node to another …"
[size=85]" Primary capitalism is, quite simply, “free trade capitalism,” brought into
existence at the dawn of industrialization. It generated wealth, that is, surplus capital, in a form
homogeneously distributed at the local level across innumerable families and small businesses, or
‘thermodynamically diffused’ within the population more generally conceived, such that this
surplus could not actually be accumulated and concentrated in the way it is in our own time, that it
might then be passed upward, from the level of the modes of production, and sublated at the level
of the ‘commanding heights’, [The heights are extremely unstable and hard to predict, requiring
technical expertise not available, contra the Marxist line, to the workers at the level of the modes;
eg. we have to contend with, not a dialectical tension between the social relations and the modes
of production conditioning the movement of history toward a Utopia, but the inaccessibility of the
heights to the modes, conditioning a state of nature necessitating an artificial means of
effectuating the concentration of capital which, by its very nature, implies a certain measure of
violence, inequality, and unjust imposition on the part of the State. The Heights, as the
economically dominant technologies, themselves condition other technologies,- in fact, it is by
conditioning other technologies and the patterns of growth or ‘Urphanomene’ (the Ur-form,
appropriating the term from Goethean morphology) associated with them that they become
dominant in the first place,- just as we see automation and machine learning beginning to
condition other technologies in conformation to their own own ‘ur-form’: this is the
hypermnemata. For, at a certain point, capital becomes self-sublimed as the Heights succeed in
fully conditioning the technological substrate upon which the modes of production and the social
relations are organized reciprocally in long-range feedback cycles, with each conditioning the
other, as opposed to the one serving to generate, in a Marxist reading, a dialectical instability with
it. As long as that cycle continues, we are still in history, and we enjoy the possibility of a future;
when the hypermnemata has fully sublimed the logic of capital,- it is only then, that we will
experience the dissolution of cultural memory, ethos, and finally experience a true ‘end of
History’. The cotton gin, for example, empowered other rising technologies that had, prior to its
invention, been unable to become dominant economic forces, and in that, succeeded in bringing
into existence entirely new technological substrates for the conditioning of new social structures,-
novel arrangements we must always hope will lend themselves to more just and efficient
investments of human labor; the hypermnemata, contrarily, subordinates rising technologies to its
own growth pattern, and therefor,- levelling all politics to the ‘subpolitical’ and homogenizing
culture, curtails the appearance any new social structure by reducing all social relations to the one
uniform substrate.] where it could be intelligently re-invested,- by the disdained ‘1 percent’, in
promising sectors so as to net the returns needed to fuel the costs of research and development
driving the inertial telos of the ‘technocene’, extensive as they are. The greater effect of this was:
the homogenously distributed wealth could not be exported out of the US, such that international
distributive channels became paralyzed. This led to massive world-political destabilization, given
the fact that modern nations are only able to exist through import and export, as they are no longer
self-sufficient- like they had to be in the 1700s.
Thus the first world war: the import-export problem destabilized international commodity
exchange and thus international politics. We developed a new political theory that would later
become ‘globalism’ as the solution to this problem, though in trying to force it on other nations,
we brought about a new conflict.
Thus, the second world war. We attempted to force other nations into participating in the globalist
paradigm which, it was thought, would stabilize import-export through complex
international/multinational institutions,- that is, corporations grossly swollen on the fat siphoned
off from the public in an ‘unholy alliance’ between the political and corporate classes, a la.
Braudel’s analysis of state-sponsored monopolization,- accomplished mainly through tax codes,
regulations, and systems of law tacitly designed to assist one corporate body at the expense of
another,- or more precisely, at the expense of local businesses, for the perennial threat they pose
to the long-range cycles driving international trade relations,- namely thermodynamic
equilibrium,- will not be shortly obviated by the ruling-powers. Of course, Germany refused our
vision, in no small part due to the fact that the entire burden of the first world war had been
unjustly levied upon it by the ‘world court’, or, more precisely, on its people,- driving them to a
state of desperation so grave that they turned to Hitler,- while the Soviets refused it just as
viciously on the grounds of their own communist world-vision, at odds as it was with the other
competing theories,- not that any theory on the scale of those detailed here could possibly endure
another. Thus a second world war was commenced between the three major contenders, or
Dugin’s ‘first, second, and third way’: Globalism, (globalist ‘capitalism’) Fascism, (particularly,
Nazi fascism) and Communism. As one might readily gather from the current state of the world,
globalism gained the decided victory, and capital under its mode I call simply secondary, or
‘Braudelian’ capitalism.
Then an international banking system emerged. Why? The political class began to recognize that
the multinational corporations they had purposefully helped to create and freely shared power
with for the sake of stabilizing the international channels upon which they both depended had
actually become TOO powerful, even eclipsing the power of entire nation-states. To keep them in
check and to re-stabilize international relationships that had become threatened by the
self-interested activity of these corporations acting,- without the benefit of state-sponsored
intelligence agencies,- outside of any political motivation, that is, out of the motivation to simply
make more money,- an international banking system was developed, on which basis debt became
the new connective tissue holding the distributive channels together. This is tertiary capitalism.
The two world wars followed the failure of primary and secondary capitalism, and, should tertiary
capitalism fail as well,- which it will,- we might be forced to consider the possibility of a new, a
third, a final global conflict.
When one examines the trajectory of this development, one begins to understand how much of the
last few hundred years of history has proceeded, seemingly,- inevitably; as the necessary
development of a singular, machinic, all-embracing logic,- the ‘self-sublimed’ logic of Capital,
whose invisible tendrils have extended themselves through the entire earth, animating a great
puppet show,- a vast conspiracy as it were, though one without any conspirators. Were the last
few centuries of human history, in other words,- those most incertain and significant,- caused by a
random prince, namely Franz Ferdinand, getting assassinated, or on account of a man with a
funny mustache who happened to hate Jews,- a man who would have otherwise passed his days
quietly as an unpresuming painter if he had only been accepted into art school? No.
A conspiracy without conspirators is, perhaps, the phrase most apropos. Observe the manner in
which well-meaning youths extemporize on a matter like climate change, egged on by their
likewise clueless professors and drummed up into frenzy over the promise of social capital in
garnering a few more likes on their social media, or even in fulfilling the more distant hope of
‘going viral’,- youths, in any case, apparently oblivious to the fact that there are deeper
geopolitical consequences involved in any possible response to climate change undertaken by us,
at least at the scale being asked for, that aren’t immediately obvious, like the fact that the
(keyword: seemingly) pro-environment regulations being passed in the name of fighting climate
change simply strip (in a politically calculated way, that is, in service to a panhemispheric,
globalized world-market favoring multinational corporatocratic power at the expense of any one
nation’s inherent interests) the US of energy independency and make us more reliant, for example,
on the Chinese, to whose desires our political ‘leaders’ are more bound than they are to their own
citizenry,- while China remains at the same time, in perfect irony, one of the greatest sources of
pollution on the planet earth. These remote consequences are not simply about economic growth,
which Leftist ideologues flippantly take their opponents to task for having espoused as a concern
far more pressing; the issue is a thousand times more complicated than that,- so much so that
seemingly pro-environment regulations end up, in however circuitous a way, harming the
environment even more by empowering foreign nations like China, whose trespasses on the
environment far exceed even our own, and whose machinations are carried out with even less
transparency than is afforded in nations like the US. This is a world-system. Any change
reverberates and enlarges itself, sweeping up into its orbit other structures that don’t seem like
they are connected to it at first glance, and advocating policies whose distant ramifications one
has not thought-through, is dangerous- dangerous even to one such youth’s own political goals,
which would presumably be saving us from the ‘existential threat’ of something like climate
change. However, the problem is that it is not possible to think-through anything at this point.
Thus, I advocate the use neither of the democratic process and open debate, nor the use of what
one might call civil disobedience, for neither debate nor protest are capable of changing anything.
Besides, change is dangerous: all conscious change reifies unconscious forces at work upon us,
and all unconscious or ‘unseen’ change conceals itself in precisely what is and can be seen, upon
which basis we couch our acts. I advocate theory; I advocate philosophy, for there is in our case
no adequate theory to explain, at least in consistent terms, what is even happening right now,–
what is going on in that greater geopolitical process which no one nation has any control of, but
that in accordance to which every nation’s own fatum or evolutionary trajectory has been hijacked
and coopted by those blindly swept up into its momentum,- the technocrats who fancy themselves
its masters, having no more understood the processes they would wield than those who suffer
their instruments, for the volatility of the “inner long-range correlations” involved, or the
‘feedback-cycles’ I have elsewhere noted, necessitates a continuous re-adaptation of the ‘degrees
of freedom’, ‘valence’, or ‘dimensionality’ of the very representational systems in which their
trajectory is in the first case plotted and analyzed, such that these trajectories escape the grasp of
any available statistical tools, echoing the “dynamic principle of the ‘doubling of the degrees of
freedom’ between a system and its thermal-bath in the coalgebraic modelling of quantum
dissipative systems” by ‘computational automata’ “interpreted as labelled state transition
systems”,-- (See Gianfranco Basti, in “The Post‐Modern Transcendental of Language in Science
and Philosophy”.) the process of globalization, or the march of what Stiegler called ‘techne’, in its
levelling of all human culture to a homogenous, singular, ‘politically correct’ substrate devoid of
genuine humanity. Only when it is understood, can it be changed without risking those more
distant consequences noted here in the unseen. For my part, I of course care less about a merely
phenomenal reality like climate change, as any philosopher would confess, and more about the
essential problem, which would be the complete levelling of the human being to a homogenized,
‘de-individuated’ cog in the globalist machine of ‘tertiary capitalism’.
The co-appropriation of techne, like that I noted in the case of the cotton gin, recalls Malabou’s
assertion that ‘plasticity is a condition of the future’; a synchronic recombinatory field in which we
see that techne are simply transpositions of one material substrate’s phase state to another, a
resonance of one with another,- a vast re-composing of their substrata within a ‘pure materiality’
through which their dissipative flows are excised from any superstructure and allowed to follow
their own thermodynamic trajectories to either apocalyptic realization and eventual extinction, or
to appropriation by other, more energetic flows. This condition of futurity amounts to, citing the
“Cyclonopedia Symposium; Leper Creativity”, “An absolute contingency of mathematics
collapsing into the mortal contingency of ‘stuff’”, (Of this ‘stuff’, an atopic collective beyond the
body of the socius, we have Stiegler’s note: “the organized inorganic matter whereby the milieu in
which psychic and social individuals who themselves are nothing but meta-stable, can stabilize
itself”.) in which invention itself,- techno-capitalist innovation,- and all independent techne it has
achieved thus far, exists merely as the molecular transformation of geoprogrammatic recycling
machinery alongside all that may yet be, in a kind of larval distribution. However, we see that this
plastikos has been solidifying for a long time now, in the process of tertiary-capitalism, and that
the plasticity which had formerly mobilized futurity in the present phase-transition, while opening
itself to retrocausal influences from the future upon the past, upon which accelerationists mainly
placed their faith, was in fact the same socially destabilizing force that led to the problem of
exportation and then, the first WW, which had been immediately supervened by capital’s second
transformation. While primary-capitalism operated by decoding flows between geo-economic
niches, import-export relationships, independent techne, etc., into a “transductive interface where
nonanthropic or inorganic dynamics arise, impinge on, and lace human constructedness with a
‘materiality’ irrecoverable to cognitive orders”, (See: “Throughout: Art and Culture Emerging with
Ubiquitous Computing; The Mnemopolitical Sublime and Philotechnic Blind”. This same
transduction of libidinal cathexes within an inorganic, plastic substrate is noted in Fisher’s
“Flatline Constructs, Gothic Materialism and Cybernetic Theory-Fiction” as a kind of
bioinfomatic stem-cell from which the whole spectrum of affects are derived as a kind of
meiotically differentiated tissue ‘brought to life’ by the blind-play of a disembodied neurokinesis
upon it: “Association is not a cognitive process, but something physical; all cognitive
narrativization is always derivative from a more primary zone of bodily affect. But rather than all
stimulus being ultimately attributable to bio-sexuality - as a certain crude psychoanalytic
reductionism would insist - Burroughs shows that associationist collaging can flash-cut any
random image into a neuronic series and libidinize it.”) substituting for the intrinsic codes within
the dominant sociopolitical superstructures its own immanent logic, namely that logic by which
all exchange between flows is reduced to abstract quantities in the monetary tabulation of a
numerical surplus, (no single digit of which must be allowed to escape the sublimation or psychic
recycling of capital, that is, re-investment in the system to drive still further accelerating
development) the same challenges faced by all set-theoretic systems evinced themselves in its
functioning, namely those outlined by Godel, eg. nondenumerable sets, the aleph-sequence,
incomputabilities, etc.- a host of undecidable propositions which, from a purely mathematical
basis, make the tensions giving rise to the first WW as a consequence of exportation a lot more
readable. Primary-capitalism would have never been able to dispense with these unforeseen
‘monstrous multiplicities’ which would give rise to unexpected protocols, spontaneous
emergences, what Stieger calls ‘’nanomutations’, (Stiegler: “Only under the conditions of
transindividuation of the new forms of hypomnesis that are the technologies of control can a new
form of individuation happen”) and the Bataillean rupture of system from within, out of which
such new ‘forms of individuation’ might be manifested and utilized for their emancipatory
potential as chaotic elements. Thus a new superstructure was put into place at the dawn of
secondary or ‘Braudelian’ capitalism, curtailing the negative effects of its unrestrained, immanent
operations- an immanence we might ascribe, in a word, to the omnipresence of the
‘value-exchange function’ following mimetic hyperinflation, as extracted from the symbolic
function. This total emancipation of value exchange was quickly corrected, and so the
accelerationists never identified the basic phenomenon of the tertiary stage, which is an inversion
of the value-exchange function, whereby tertiary-capital subverts the later symbolic function and
transforms all autonomous mimeses into a new ‘hyper-mimesis’ of a global world-historical
culture, whereby the total symbolic resources accumulated by Western history have been torn
open,- the recursive modus by which the Myth appropriates to itself an infinite number of fictive
skeins, the ‘blinding of Oedipus’, entirely overcome,- inasmuch as mimesis relies on a conversion
between the two functions in the performance of the epicrisis grounding social identity and the
deployment of the Oedipal, that is, the ego. (Levi-Strauss points to an ‘autochthonous origin of
man’ in the myth of the Sphinx. The Ego itself serves as one of these fictive skeins, a biocosmic
trace or what Klages called a daemono-erotogenic image, by which a permeable membrane is
formed between the unrestrained germinal influx of cosmos into the human psyche, on the one
hand, and the ‘subterranean’ or ‘true self’ on the other, with the membrane constituting a kind of
preservative blindness, at once a closure and opening to sublimed multitudes; the fundamental
Lacanian-Freudian thesis of the ego serving as a kind of defensive mask, without which
civilization would have been impossible. However, while Lacan and Freud posit at the basis of
the fictive simply an empty core, a fundamental lack which the discourse of Logos is merely
tasked with axiomatically systematizing, extracting its immanent sinthomatic logic, the inherence
of a positive core,- in our case the somato-semiotic resource of Giradian desire in its
generative-anthropological formulation at the origin of language,- implies the double operation of
the permeable, the ‘pre-individual field’, and it is precisely this double operation which is the
symbolic exchange, by which libidinal flows are consolidated into defensive structures or
‘mnema’ that serve as both communicative channels,- crossing the ‘gaps’ in the Lacanian
symbolic register and serving as ‘indexes of succession’ or metaphorical psycho-social
‘block-chains’ capable of inaugurating the metatelic ‘truth of time’ in the face of Desire and
Capital’s own self-sublimed inertial telos, the ‘End of History’,- and occlusions of social strata in
hierarchical alignments, or what Simondon had called the ‘processual logic of the inscription’,
which Stiegler had rejected for his ‘accelerationist’ conceptualization of nanomutation, which of
course we might raise the same objections to as we have toward accelerationist conceptualizations
of capital. The nonsite or ‘signal lag’ within this inscriptive pre-individual field, as I have
elsewhere noted, has of course been continually contracted, however, instead of letting
nanomutation run rampant,- instead of reducing all signals to a singular ambient white-noise like
that narcotically abused and ingested through the screens of computers and the optical nerve in
Snowcrash, auditorily in Macroscope, or traded on the black market as a novel wireheading
cyberdrug in what the CCRU branded ‘A-Death’,- the hyper-mneme had contracted the signal-lag
between the two functions to the point of singularity through what Kunze called metalepsis, and
then, through chiasmatic or ‘predicative reversal’,- crossing the ultimate ‘gap’ in the symbolic and
preventing a reduction of the logos to mere Derridean axiopoiesis and Lacanian metonymy,-
finally achieved the total inversion of the two I have been discussing here.) In the wake of
tertiary-capitalism, the hypermnemata serves this purpose,-- that of re-grounding capital in a
superstructure, preventing thermodynamic collapse of System across dissipative flows on the
adsorbative surface of the Landian ‘abomenal real’ approaching entropic maxima; and it achieves
this to spectacular effect,- thereby ‘aborting’ the apocalypse, and with it, the emancipatory
reorganization of freed socio-political and economic forces to novel forms, which the
accelerationists believed would occur following this apocalypse. It was quite necessary to set
forth, explicitly, the failures of accelerationist philosophy in conceptualizing the current state of
global capital, though I do not mean to imply that nanomutation does not occur at all, or that the
development of capital does not involve processes like inorganic dynamics: only that these are
small parts of a far more elaborate story.” [/size]
The hypermnemata curtails viral nanomutation, Deleuzian rhizomatic efflorescence, Landian accelerationist dissipative flows, etc. by re-binding the decoded flows freed in primary-capitalism (which constitute the ‘pure materiality’ of Capital’s self-sublimed telos; the ‘abomenon-poemenon’ of the Real; the mathematical ontology of Badiou, etc.) to a new superstructure (developed in secondary-capitalism as a model for a supernational ‘global state’; globalism) at the level of the Virtual that reprograms all hypomnemata (at the level of the Imaginary, though the Lacanian categories can only go so far here) by inverting the structure of mimesis itself, at the stage of tertiary-capitalism, upon which they depend, nullifying the resources available to the symbolic function and rendering individualism extinct, which led to a total collapse of politics to the subpolitical, to identity-politics; the collapse of morality to social justice, etc. and the like. In place of any epicritic development of distinct normative modes grounding individuals,- real individualities capable of authentic self-expression and moral agency,- we have an Imaginary register autocatalytically accelerated by hyperinflating mimeses inside of an AI global-brain owned by Google, to the point of meme singularity: the algorithms utilized to sift through and distribute mimetic signets whose sheer mass has grown beyond the scope of human operators, has led to those signets re-producing at an even faster rate along unforeseen distributive channels in the online culture or infosphere, so that the only possible ground for their distribution and differentiation now, with their accelerating having attained critical mass, is that of the hypermnemata itself- an inhuman criterion developed by the AI- the omnipresent Youtube algorithm. Let us examine mimesis itself, compared to the inverted structure I have been elaborating, whose influences we are now all living under:
[size=85]" In short: mimesis, and the attendant negotiation of the linguistic aura surrounding the original ‘Event’, boils down essentially to a recapitulation of
the primary by the secondary process, thereby creating semiotic linkages between symbolic-exchange [This exchange refers to the reification of
the cathected libido surrounding something like food in the abstract form of, for example, social status,- or as Marx would say, a class-structure,
such that the corresponding linkage generates a continuous ‘field of discourse’ or metonymy in which to sublimate the psychical excess (ie.
capital) inherent in the primary-process and accordingly ‘re-circulated’ discretely, via the petit-object or the secondary-process a la. Lacan,
through mechanisms quite reminiscent of those by which the Freudian eros is sublimated through a repressive counter-force or thanatos,- as is
exercised, in the simplified model, upon the ego through the superego,- that is, a reactive species by means of which the libidinal surplus is
similarly re-circulated in conformation to certain normative restraints and selective pressures placed on the individual and his instincts, depending
of course on the society and the historical period in which the individual exists and therein discovers his ‘discontents’.] and value-exchange, (the
libidinal cathexis itself driving an inflationary ‘value’ ascribed to the food item, exponentially increased through competition, trade for other items
besides food, etc. all of which cause more and more investment of libido) such that we find here a precise formula for the assimulative
homogenating logic of the basic economic machinery: ‘capital’ links something like social status, as a product of symbolic exchange, to the
inflated aura surrounding a commodity like food, which is increased mimetically (as value-exchange) ad infinitum through things like
competition, trade, etc. When the symbolic-exchange is destabilized, (through deconstructive leftist ideology for example, which attacks the basic
concepts like social status, gender, etc.) we enter a period of free-mimesis where capital can no longer maintain these semiotic linkages and
sustain the corresponding value-exchange tied to material forces, like ‘food’ itself as a good; mimesis is then subverted by this free-proliferation,
and a new hyperinflation of the aura, for which no selective mechanisms exist capable of mediating value-exchange, is finally produced. This
hyperinflated aura is the empty Utopian signifier of Capital: (tertiary-capital) it is capital self-sublimed and perfected; it is capitalism selling
capitalism selling capitalism, to play on the old poet’s phrase “a rose is a rose is a rose …” After that point, the evolutionary trajectory of man as a
social organism begins drawing its primary motive force from an automated process- a collection of AIs and algorithms that work in place of any
formerly human controlled selective mechanisms. Culture ceases: non-culture appears. For still further context as to the initial state of the
inflationary cycle driving the decoupling of symbolic-exchange, which we might phenomenologically trace via the “somatomimetic transfer of
affective states” (citing Robinson’s Deep Ecology of Rhetoric in Mencius and Aristotle, as well as the essays on Translationality) from one body
to another,- from one individual to another, through the evaluative modality or reticulatory ‘ecosis’ by which any affective exchange between
individuals is normativized by the group,- (such a modality would be found, continuing the present example, in the abstraction of social status as
a vehicle for an ascription of value, in the form of the very “ethecotic currency used by groups to organize the behavior of their members", as is
increasingly exaggerated through somatic transfer between competing individuals struggling for, again continuing our present example, food) we
might draw on the ‘hermeneutic circle’ described by Herder and Schleiermarcher, best generalized by the formula ‘feeling becomes text, text
becomes feeling through affective responses on the part of readers, such responses become interpretations or hermeneutics capable of organizing
the affects, and finally, such hermeneutics demand the creation of novel texts for their defense, that is, for purposes of organizing certain selective
mimeses or organizational modalities and ultimately the normativizing, through the circulation of truths indicative of a constructed social identity,
of a distinctive individuality’, whereby this implicate cycle is once again reinstantiated as a regulative or selective mechanism on the part of the
group and levied against the individual whose recognition the group would admit."[/size]
The four Lacanian discourses/four registers are not entirely useless here- they serve as nice landmarks in creating a general outline of what has occurred. The Virtual register uses (with proxy humans acting volitionally through normativized social protocols) the Symbolic to project the Imaginary register and create the Baudrillardian simulacra of ‘culture’ we all live in, a matrix shielded from the Real; various mental schemata we’ve inherited in systems of religion, morality, philosophy, etc. form this Virtual register, though it also contains all other types of interpretive skin placed over the surface of the Lovecraftian Real of a Harman or Morton, like mathematics or psychoanalysis itself. But that process has, as I’ve said, been inverted. Now, the self-regulating Imaginary register (the hypermnematic imposition of an emerging AI formed by algorithmics, deep learning, and automated distributive AIs working in the service of a corporate-political elite) uses the Virtual (A register constituted both by our technological infrastructure, the hardware on which the software is running, our online media streams, cultural codes, etc.) to self-sublime the Symbolic, which becomes thereafter an all embracing globalist program capable of rewriting all hypomnemata with its own code and self-proliferating itself: a meme, a hyper-meme; the sorcerous Spectacle which we cannot talk about or critique without becoming a part of it. In this now inverted process, the volition of the individual has no place: the individual is extinguished. ‘Culture’ now,- the legacy of Knowledge,- is writing itself, without us, and it is also writing (and re-writing) our history as a species. This new inverted Imaginary register, having gave rise to a Symbolic-function completely detached from the value-exchange function and freed from any ‘material remainder’ of the economic transaction, (the ‘pure materiality’ of the accelerationist formulation of capital, which I elaborated on in the self-excerpt above) has made accessible the third ‘imaginal matrix’ I expanded from the Lyotardian thesis, as I write here:
[size=85]" The notion of ‘rewriting’ the past from the future is of great import here, especially when paired to the concept of a ‘structural causality’. The
dialectic, in being inverted (the conceptualization of a materialist-history) or submit to itself, posits itself as a consequence of its own positing,
incorporating and re-encoding all objections raised against it within itself, such that its origins,- as stemming from nuclear historical forces at work
in the evolutionary trajectory of late 18nth century capitalism,- are inescapably protended in the sublative metaphysical presence in which it has
concealed the mechanism of its self-perpetuation and its subcutaneous programming, manipulation, and encoding of the esoteric core of the Leftist
ideology unwittingly commanded by it toward the unforeseen telos of the ‘new politics’,- (this gestating core is the vestibule nutrified and carried to
term as the hypermnemata) in the very moment of its articulation, which is always the present moment. ‘Communism’ is just this intractable
moment, the ‘Event’; a present moment,- the ‘critical moment’,- that can never be fully present, for it is a present that cannot be codified by a past,
that is to say,- it is a presence that cannot itself be historicized, a Utopia that cannot be made ‘material’. This is why every failed communist state is
explained away, in so many words: it was not ‘real communism’,- for the Utopia has not yet been materialized on Earth, inasmuch as the injunction
of Marxist critique is, not to construct Utopia upon the potsherds of history, but to de-construct the presence of Hell upon Earth. [Note: this
concealment of any potential ‘real communism’ implies the relationship between substructure and superstructure whereby one techne engraves
itself as the summative effect of another’s cause, rendering its own cause invisible,- a relationship called ‘structural causality’ in Althusser,- the
philosophical explication of the primary Marxist epistemological conceptualization of Darstellung, ie. the economic determinism of effects within
the superstructure and the relative autonomy of substructural causes from the ‘modes of production’, that is, the causal forces themselves and the
productive channels through whose limit they are given presence, as structure, within the effects on the ‘social relations of production’, incepting the
basic dialectical instability of materialist-history in which ‘class struggle’ does not reveal itself as class struggle, but is concealed within the limiting
form of the productive channels eventuating the omnipresent ‘mass conflict’ of History.] The most startling realization for anyone who discovers this
concealed, self-dissimulating logic is that the apparent ‘victory’ of Capital at the conclusion of the World Wars was only another retrocausal
guarantor of communism’s origin, of its eventual birth in the form of a new globalized world-system,- a shadow of the missing Utopia,- another
program set into motion beneath the coopted mnemata,-- beneath any mnema which, thereafter, becomes a Lyotardian matrix in which an impulse
is rendered invisible by the very activity of the changes it produces, which we regard as a constant non-identity,-- [We might compare this constant
to the ‘fractured dimension’ employed in a variety of analyses of complex systems, eg. market trends, the gaseous diffusion of neurotransmitters,
coast-lines or weather-systems, etc. namely that of fractals lacking self-similarity, which serves as a statistical index of the complexity of a pattern
quantified, not by an integer, but by the ratio between apparent change in its structure and change in scale, that is, the scale variance of a pattern and
the scalar properties of the space within which it is embedded.] that is, only another ‘perlocutionary’ force [ie. the performance of language as
mimesis, that is, the re-enactment of Girardian Desire, versus the performativity of language which, as a perlocutionary mode, constitutes the
affective surplus of Desire itself driving the inflationary semioses which any one performance or ‘narrative-form’ must either cathect in an object of
desire, burying surplus within an Image in whose visible trace the illocution of desire itself is invisibly (‘mimetically’) maintained, or, following the
analysis ventured by Podoroga, reveal in the apophatic construction of a topos in which to take the measure of available or ‘potential’ externality,
that is, our own extrinsicity,- a topos functioning analogously to one of Lantour’s ‘flat ontologies’, namely by ‘hampering the arrival’ of any Nature
or Non-Nature, any human or machine, and Identity or Non-Identity, leaving the shadow-side of objects in counter-ecophenomenological,
‘flickering obscurity’,- (On the subject of the Lantourian topos, see Bogost, in “Alien Phenomenology”; Cole, in “Those Obscure Objects”; Morton,
in “Here Comes Everything”; Fleishman, in “The Rustle of the Anthropocene: Kafka’s Odradek as Ecocritical Icon.” I would also note that Marx
himself, in The German Ideology, recognized in such decomposition the beginnings of a ‘flat ontology’,- a pure discursive field in infinite planar
extension, that is, an ontology without verticalities, whereby Stirner’s ‘philosophical illusions’ are fatally detached from their ‘empirical basis’, as
observed by Lawrence Stepelevich, in “Max Stirner on the Path of Doubt”: “Certainly it is an interesting event we are dealing with: the putrescence
of the absolute spirit. When the last spark of its life had failed, the various components of the caput mortuum began to decompose, entered into new
combinations and formed new substances. The industrialists of philosophy, who till then had lived on the exploitation of the absolute spirit, now
seized upon the new combinations.” As Morton indicates, the organizing binaries of human/nature, inner/outer etc. have dissolved, and yet
‘phenomenological sincerity’ is everywhere opposed by Reason, from whose byproducts a compounding, ever-expanding storehouse of created
though disparate knowledge has only succeeded in replacing the original perplexity faced by the sciences, that of the world of nature, with a new
perplexity in science itself,- what is called here an ‘industrialization of philosophy’.) a measurement of the absent Object stirred forth beyond the
psychic barrier of jouissance in the ‘eunuch of the soul’ or the disembodied ‘gaze’, the ghostly ombre of Novalis whose delineation cannot be
ascertained on the basis of any binary inner/outer opposition or transcendental synthesis of the antinomies of desire and object, (virgin and
prostitute, to draw on Mallarmean poetics) self and other, etc.] at work in forming the intractable presence of the utopic signifier in which the
absence of the material utopia or ‘missing totality’, in a kind of echo of what Jameson calls Spinozan materialism, (Jameson: “If it is indeed the new
world system, the third stage of capitalism, which is for us the absent totality, Spinoza’s God or Nature, the ultimate referent, the true ground of
Being of our time, … only by way of its fitful contemplation can its future, and our own, be somehow disclosed.”) signifies once more the dialectic
of history in its attempt to stabilize and work out its own contradictions, and therefor furthers the inescapable logic driving the hypermnemata,
which is on all sides extended beyond the apparent ideological (‘subpolitical’) vestitures of communism and capitalism toward the apocalyptic
gnosis encoded by the logic of Capital itself. The crucial element to understand is that Lyotard’s matrices constitute the third of three levels of
disclosure of the Image, with the first lying beneath the stable ‘graphe’ or traces of the Image,- the visible contours of the seen, beneath which an
unseen though still manifest order of the gestalt operates,- beneath which there lies still a third level, that of the true absence, the unmanifest, the
non-identity. While the previous mnemata (the narrative forms conditioning and conditioned by history) expropriated and retrovirally re-encoded by
the logic of Capital (the logic of the ‘dialectic’) could only give access to the two earlier levels of this ‘order of visuality’, the mnema of capitalism
itself, brought into existence through the World Wars, the cultural reduction to the ‘subpolitical’ following the passage from Braudelian to
globalizing or tertiary-capitalism, the AI-accelerated technocene, etc. has given access to the third level,- the matrix in which to more properly
realize the Object of Capital’s telos and therefor condition, encode, and modulate the appearance of other mnemata,- an object we can only for these
reasons name the hypermnemata. It is only within this third-dimensionality of the Image that the otherwise disjunct modes of cultural and artistic
production might be incorporated within the modes of economic production, rendering a ‘cultural politics’ that could directly intercede on the behalf
of economic forces finally possible,- a ‘new politics’ masqueraded under the banner of ‘political correctness’ and ‘social justice’. (Let us make these
assertions concrete. This intervention upon purely economic forces may now be observed quite readily, namely in the activities of corporate entities
that seem at odds with the basic capitalist injunction, eg. changing the race and gender of well-loved characters already clearly established in
popular media. We have the modern refrain: go woke, go broke.) As Geoff Waite argues in “Nietzsche’s Corps/e: Aesthetics, Politics, Prophecy, or,
the Spectacular Technoculture of Everyday Life”, this co-modification of art has absorbed all critical (that is to say, emancipatory) potential in those
perspectives from which the dominant economic forces had once been called to account, such that it is now only in states of economic crisis, in
which cultural politics is necessarily combined with an ancillary contingent politics of the Catastrophe, that a ‘fundamental’ intercession (that is to
say, to use Althusser’s term, a ‘causal’ one) upon the economic forces can be made."
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