" Just as, in Stiegler’s thesis, the hypomnemata is any
‘external memory-device’ or narrative formulae that conditions the subjectivity of those utilizing it to shape their history, so the hypermnemata is
an external memory device that conditions other memory devices, that is, the hypomnemata."
The hypermnemata is, in an ultimate sense, the ‘meme singularity’, whose higher-dimensional structure is enfolded in on the past and paradoxically reverberated in the eschaton of History like a metaphysical Mobius-strip,- stretching backward into the very origin of human consciousness with the emergence of Language, (per the basic thesis of generative anthropology) into the remote future in which that language is finally converted into its mnematic instrumentalization,- after whose realization every ‘cultural atom’ will resonate every other, driving an imperceptible clinamental divergence toward an unforeseen and unmappable future like that moving the Lucretian ‘atom-universe’; after whose realization every cultural transmission will autopoietically generate another cultural transmission and so on, ad infinitum; the accelerating profusion of human culture in the form of our vagrant digital footprints and the personal data we allow Google et al to harvest from us over the internet,- even now growing faster and faster, even now being produced at an accelerating rate,- will explode into a ‘heteroclitic mass’ (Pound’s term) in a long-range feedback-cycle amenable solely to the intervention and management of artificial intelligence, whose event-horizon lies firmly beyond the reach of any human operator’s perception,- displaced as it is along a narratological vector for which the human mnema is already excavated from its mythic depth (a la. in a form stripped of any ascriptive praxis) and sublated by the inscriptive processes, (See “Emerging Vectors of Narratology; Unnatural Narrative Theory: A Paradoxical Paradigm”, P. 201. “… a dual or divided poetics”, for a purely mimetic model of narrative, by definition, “cannot comprehend antimemetic works that violate mimetic practices.” Thus, "A complete narrative theory requires a binocular vision and a dialectical poetics. ") therefor shifting the weight of Destiny from us, to machines. The power of Memes was used to win an election a few years ago- while it was inspiring and certainly entertaining, it isn’t exactly a ‘good thing’ because mimesis, now grown into the most powerful force in human culture, is being taken out of the control of humans- what happens then? The hypermnemata is, in essence, the mimetic core of Capital compressed to its ontological minima, (its ectypo-schismatic differential) thereby purified of System’s entropic stressors and protected from the consequent integral collapse that Bataille’s apocalyptic Gnosticism prophesized for Capitalism and indeed for all Systems, be they biological, economic, or metaphysical, like the ana-thymiatic rarefaction of the pneuma which comes to starve the Heraclitean ‘fire of creation’ of its fuel source in the Stoic model of the universe; a perfect techne, in Stiegler’s term, capable of absorbing and reproducing all human culture (all HYPO-mnemata) in its own image. Mimesis is all consuming after its realization, and there will be no possibility of philosophy afterward, or individualism in general: mimesis, once mechanized in this way, means that language is mechanized. All of the modern political activity, (eg. globalist policy and Leftist deconstructionism) geared apparently toward extinguishing individualism, individual rights, freedom, free speech, etc., is not truly political: it is all a side-effect of the ongoing hypermnematic conversion of cultural history approaching the point of no return, or a meme singularity.
The foremost goal of my philosophy is to challenge, confront, and overcome the hypermnemata. But, in order to do that, one must first understand in detail, what the hypermnemata is and how it works. I will include several passages in which I develop the concept. I find it increasingly distressing that nobody else seems to have caught on to what is happening. While this stuff might be difficult to understand and digest, it is integral that you do just that, because otherwise, you’re fucked.
Excerpt 1:
" The automatism at work in this currently unfolding but still indeterminate scenario lies in the fact that, as humans create self-referential,
‘plunderphonically’ originated remixes of remixes and mostly anonymous memes ad infinitum, so the omnipresent ‘algorithm’ allows these memes
to propagate, so that a new dual arrangement, or more properly, a kind of positive feedback loop like the long-term cycles noted by Land, whose
object lies firmly beyond the epistemological blind-spot of all present theory, develops outside the control of any human operative. The creative
output of the now globally connected human consciousness, finally distilled into autopoietically generated self-referential memes capable of
spreading virally and traversing a topology which, though it crosses continents in the physical world, simultaneously exists in a compressed
digital space, has become too massive in scope to be organized by anything other than an algorithm,- yet it is the algorithm itself that allows
memes to propagate out of control in the first place, that is,- the algorithm itself by which our creative output is so distilled. In effect, the creative
and selective processes have been fused, and the function of mimesis therefor subverted entirely, (insofar as mimesis implies an ironic
recapitulation of the selective-principle deployed by a group as an expression of the very individual against which it had been originally levied)
leading both to a form of self-censorship already visible in our more colloquially designated ‘cancel-culture’ and the flagellating hysterics of
identity-politics as well as the kind of ‘free-mimesis’ I have noted, by which the fatal decoupling of symbolization from the Object is arrived upon
and the underlying automatism is at last self-sublimed, fulfilling the utopian signifier of Capital’s empty core,- that is, emancipating
value-exchange from symbolization and in this way stabilizing the accumulated stresses on the capitalist economic infrastructure exploited by
accelerationists and, more cynically recognized, prophesied by Bataille’s accursed share as inevitable catastrophe. With this stability achieved, the
epistemological ruptures within our ontological horizon closed, (ie. our ‘blind spot’) and the catastrophe avoided, so the ‘anastrophe’ is suspended
and any final purification of System a la. Bataille’s sacrificial violence equally refused,- leading to the interminable leveling of the Individual and
the entropic maxima (Which Badiou believed could never actually occur, since System would have been fatigued by the impermeable residuum
of its attempted conformation of the Individual and thus torn itself apart from within given its own internally accumulating free-radicals and
entropy long before such an eventuality might be realized.) I have been increasingly moved to warn of."
Excerpt 2:
“Myth is not primordial quasi-religion, or some kind of incubating antecedent for religion,
inasmuch as ‘religion’ is not a logically necessary progression in the development of myth. One would do well to fully differentiate the two. Myth,
whose modern equivalent is what the CCRU named hyperstition, is an artificially constructed, imaginative-poetic history (Like those for which
Lovecraft is infamous. Note his production of false documents, eg. the Necronomicon, as well as false actors, eg. the Mad Arab.) that, when
superimposed over ‘real history’, overloads the symbolic gaps, fragments, miss-identifications, contradictions, etc. in such a way as to explain the
tears in our own history (This explanatory mechanism is what I call a ‘hypermnemata’. Just as, in Stiegler’s thesis, the hypomnemata is any
‘external memory-device’ or narrative formulae that conditions the subjectivity of those utilizing it to shape their history, so the hypermnemata is
an external memory device that conditions other memory devices, that is, the hypomnemata.) that an empirical science, even in principle, cannot,-
and even convert them into energetically charged limen capable of propagating a discursive metalepsis across disparate, otherwise disconnected
semantic fields, that is, the autonomous or ‘internal semiotic’ discussed in this essay, which we must recognize as properly the secret of the
Kantian schematism which Kant himself, unable to properly articulate, was forced to dismiss as an ‘art concealed in the depths of the human soul’,
like all philosophers do with regard to their integral but inexplicable premises. Myth achieves this because, as discussed by Heraclitus, (and
argued equally in my own “Mythos and Ontos”) it is naturally paired to the reinscriptive processes of the Logos and thereby intimates the direct
affirmation of Being, that is, a ‘Doric trace’ reaching back toward some occluded point of origination of the human cultus,- an affirmation from
which we are eventually disconnected by the linear development of techne,- a ‘thaumazein’ whose revelatory contents generates the circulus of
Vico’s imaginative-universal, which structurally inheres an underlying pattern of material history that no ‘particular’ or empirical science can
access. A constructed history that is unable to do this, is simply not a mythology, but only a more elaborate fiction, like that of Tolkien or Star
Wars. For this is the function of mythology, as understood by the ancients who engaged directly with the still living mythos themselves,- as
opposed to modern scholars. Given the fact that the ‘real history’ of the ancients was so unreliable, the use of such a mythology is evident,- though
one might say that our own history is, if in other ways, even more inaccurate than theirs. Inasmuch as knowledge, that is, the ability to explain, is
itself power, so it was independently discovered around 2015, in no small part due to events surrounding the US election, that a hyperstition
superimposed on ‘real-history’ in this way, if it could repair the gaps within the later, might be utilized to not only explain otherwise
incomprehensible features of the ‘real history’, but to influence events in that history, therefor offering an alternative source of political power for
those who musingly named this force ‘meme magic’.”
Excerpt 3:
" Automatism; an unpredictable long-term feedback cycle appears, to borrow the Landian term, fusing the two functions specified above and
thus subverting mimesis itself. The hypomnemata, (the instruments by which a culture or age records its history, from the oral traditions of a
Socrates or Homer, each invested with their own topological proscriptions, to the written word, to the blog post and financial ledger, insofar as
such compositional functions imply equally, certain modifications to that subjectivity deploying them in tandem with processes of its own
reflective cognition in the construction of identity) or external regulative form by which modernity affirms its own history, amounts to the
self-perpetuating instrumentality embodied by auto-poiesis, (the automatism about which we are now speaking) that is, by endless technological
progress, [Or embodied, more precisely, by those external subsystems of our material-economic infrastructure through which one machinic
signet or technological innovation reproduces itself as the inertial telos or ‘hypermnemata’ of another and therefor accomplishes the semiotic
linkage (a connexion otherwise referred to in my work as semasiosyntax) designated by the term ‘capital’, until, at the height of this process,
capital reproduces itself as the teleological catalyst for its own creation,- that is, a ‘pure emergence’ projected from the vantage of a more planar
or Euclidean geometry upon the unseen ‘curve of the series’ in a new complex Riemannian-time, or, in Bloom’s phrase, a ‘revisionary calculus’,-
reinscribing the predicative logic of contingent microscale or 'tychogenetic’ descriptors,- like those called ‘idiographs’ in the Kantian
framework,- as a higher-order or nomothetic logic, thereby subverting the causal linkages (that is, semasiokinesis) implicit in our asymmetrically
temporalized ontology for purely semiotic ones, and closes the basic chiasmatic gap through which all such predication generates ‘meaning’ (as
a phenomenologically grounded dis-closure of Being to a temporal horizon, in Heideggerian terms) on one side or another of the
‘phenomenological closure’ (on one side or another of Bloom’s ratio, or the ‘ground of emergence’) and thus restrains the otherwise unchecked,
negentropic inflationary semiosis. In this final stage, the regulative form grounded on the logic of capital,- now grown omnipresent and
completely metastasized by all external systems, will be capable of recapitulating within its own structure all previous regulative mnematic
forms, by which ages past had recorded their own histories, such that all of the human past will be consolidated and serialized within the
narrative of modernity. The acceleration of our apparent cultural transformation, which most compelled Steigler’s critique, and the exponential
‘quickening’ of technological progress toward some occluded artificial intelligence or cybernetic transcendence, which it seems everyone is
certain about on all sides of the debate, then reveal themselves as illusions generated by an entirely inverse phenomenon, whereby the past is
fractally compressed, converted from analogue to serial data and ultimately ‘digitized’. On the one side of this inversion, which we can read as
the last vestigial remainder of the chiasm, we have a singularity-point machine intelligence at the end of history, while on the other, we have the
Marxist species-essence absorbed by a residual subjectivity,- by a man who woke by Homeric trials, sported with Elizabethan libertines and took
to sleep under the stars of the Romantics, etc. therefor representing, unlike Nietzsche’s last man, a kind of ‘humanist fatalism’ beyond the
evolutionary trajectory of any selective mechanism. The un-intuitable Grund of History was, for Schelling, neither eschatological terminus, but
simply this impermeable chiasm, chronostatically stretched beyond the epistemological saccade of the Event between what, in a more reductive
economic vocabulary, we might call the means of production and the ends of production, for which no predication could be made at all.] and
implied, following Bloch, by the myth of Progress more generally conceived,- a kind of malignant ontology and fatal obreptition of the nested
hierarchy, such that it is only possible to record modernity,- that is, to communicate its mimeses to our potential descendants,- in that historical
form capacitated by the very instrumental technology constituting modernity. (Computers, machine intelligence, etc.) In order to map the
modern, and therefor trace its labyrinth in search for an escape-route, we must record it; to record it we must utilize, and therefor empower, the
instruments by which it perpetuates itself, and through whose domain it solely exists; having empowered it, we have closed the door to one more
possible route back toward reality, surrendering ourselves all the more completely, in an apparent Freudo-thanatological nullification of all
potential psychodynamicism, to the automatism of Capital.
There is a ‘lag’ between the processes of individuation and hierarchialization, with this lag representing the pre-individual, which Simondon
describes as a kind of permeable field that influences both processes in tandem,- enough so that the hierarchy can be modified and shaped by
individuating processes, (such that it is not so imposing as to be slavery) while the individual can in turn still be compelled and modified,
reciprocally, by the hierarchy, that is, incentivized or de-incentivized toward certain behaviors conducive or inconducive to the needs of that
hierarchy, as well as provided an inheritance of culture to work with by the greater society, since man is not a tabula rasa and requires that as
much as anything in order to sustain his individuation-process and enter into the great Western project at self-discovery, the gnothic auton. This
lag is created by the underlying economic-material infrastructure, and the logic of capital is, as I have detailed, causing it to shrink more and
more, approaching a fatal asymptotic declination until the two processes eventually fuse, thereby subverting mimesis. In a post-scarcity economy,
or, if one prefers a mythological corollary, in a Marxist-communist Utopia, we can extrapolate from the preview given to us by the internet, in
which semiotic-coupling has detached all ideographic gestures from their objects and inverted the function of value-exchange: people don’t
become more differentiated,- despite a short-term manifestation of apparent differentiation or ‘valence’ through tribalist fragmentation, which of
course recoils back to a minimal population following a single rapidly exploded distribution of its members- (eg. the singularity of Youtube and
Google versus the multiplicity of the early internet) they become more similar, more like-minded, more enculturated, as ideology propagates to
the point of homogenizing culture entirely. Thus the pre-individual field has to be salvaged and to do that, one must ‘think beyond capitalism’,
perhaps replacing its economic-material foundation with some new substrate entirely."
Excerpt 4:
" A useful metaphor in describing a new approach to this same task would be, in Kunze’s lexicon, a stochastic resonance. The term refers to a way
of drawing out latent signals in an ambient environment: a white noise is produced through which the ambient signal is propagated, such that
what would otherwise be inaudible becomes, through the stochastic resonance,- audible. That inaudible signal is the paideuma or soul of History;
it is the lost object, the Innocence at the Garden with Adam and Eve, etc.; it is, in whatever linguistic guise, the ontos (literally, the ‘thing’) that
instantiates Vico’s imaginative-universal within an irrecoverable past,- a past whose dwindling signal can only be strengthened through a
stochastic resonance phenomena. To bring about that necessary white noise, one must absorb the entire human past,- from the most obscure texts
to the literary beacons of the world, as attempted by Burton’s Anatomy, Pound’s Cantos, or finally my own books; the work of every language,
every era, on every conceivable subject. This collection of disparate knowledge, from Gnostic mysticism to Heyting algebra, from
mnemotechnological analysis to transcendental psychology, to 17th century Latin mystic-poets, to comparative religion, to Marxist theory, etc.
etc.: it is blended together, fused into the singular, continuous, monolithic white-noise, (just as the alchemists boil a mass of unrelated materials
down into the ‘nigredo’, a prime-substance from which to extract the secret of immortality, the philosopher’s stone) using a variety of techniques
including metaleptic discourse, predicative calculus, Lullian diagrammatics, ‘cryptopoetics’, Hammanian metaschematism, Kabbalistic gematria,
the Poundian ideogrammatics, alchemical transformation, etc. Thus one goes about first engineering the white-noise through which to propagate,
with the hope of finally drawing it out into the audible range, the meaning of History,-- a lost signal to crash through the increasingly
anti-historical, dystopian, automated hypermnemata of modernity, by which all previous hypomnemata necessary in the construction of identity
have been destroyed, refused, cast aside under the feet of Walter Benjamin’s “Angel of History”, even by those of Benjamin’s critical-theorist
admirers, as ‘pernicious’ objects which, far from producing ‘kulture-meaning’ like the Sinnstiftung described by Frobenian anthropology, have
only the one purpose in codifying patriarchal gender roles, destructive economics and racist ideology, etc. At any rate, the latent signal escavated
from our stochastic element or white-noise is the clinamen, a swerve in the otherwise linear series projected upon a higher manifold in complex
Reimannian-time; the ‘clinamental divergence’ of Lucretius’ atom-universe. Together,- stochastic media and clinament,- Lucretian curve and
Anaximanderean vortice,- they form the diplocyclonic vortex within which to trace the spyrognomic structures of Creation,- the mizan passed
down to us, from the teachings of the great Apollonius, by one Hinax,- upon which to prognosticate, in the Bataillean sense, of the anastrophe
lying somewhere before and behind the catastrophe of system and modernity."