Close Encounters (Notes)

Screenshot from 2017-07-05 18-23-57

The ‘Hynek scale’ is a tool used for assessing the typology an encounter with the UFO. Initially developed by J. Allen Hynek, an astronomer, UFOlogist and adviser to a series of US Air Force UFO studies (Project Sign, which ran from 1947-1949; Project Grudge, 1949-1952, and Project Blue Book, 1952-1969), the scale is divided amongst Distant Encounters (DE-) and Close Encounters (CE-). Although Hynek’s initial developments divided each into three primary categories, four additional CE types have been since added by later researchers.

The breakdown:

DE-1: Appearance of lights (and lights in motion)  in the nighttime sky that cannot be explained easily by ordinary light sources.

DE-2: Daytime sighting of an inexplicable object that may (or may not) move at immense speeds – metallic saucers or cigar-shaped crafts, primarily.

DE-3: Radar confirmation of unidentified flying objects that occur subsequently with eyewitness confirmation.

CE-1: Close witnessing of a UFO with no interaction, either with the witness or the external environment.

CE-2: Encounter with a UFO that entails some sort of interaction with the environment – strange electrical phenomenon (car ignition problems, radio interferences etc), burn marks on the ground, crop circles, etc.

CE-3: Confirmation of (usually humanoid) occupants of the UFO, which may or may not entail contact or communication.

CE-4: The abduction event proper, in which the witness is taken aboard of the UFO (and often experimented upon).

CE-5: Direct communication between the ‘aliens’ and the humans.

CE-6: Direct communication and engagement between the aliens and the humans that results in long-term injury or even death.

CE-7: The production of an alien-human hybrid through experimental breeding techniques.

After CE-4 comes CE-5 to -6. Schwa-mask peels off, and you’re heading into faceless horror, worm-spillage, losing focus. (1)

The transition from Close Encounter 4 – abduction as such – to CE 5-6 is a switch from the thematics of Science Fiction to those of cyberpunk or cybergothic. At CE5-6, the question of what is experienced is inextricably bound up with the question of what experience itself is, since the events undergone seem to constitute what Templeton calls a “Transcendental Occurrence” a change in the nature of time itself, registering as Freudo-Barkerian trauma. (2)

With the Transcendental Occurrence – the encounter with the Dweller on the Threshold, Yog-Sothoth, the Positive Zero – in mind, consider these AQ equivalences that rotate like beacons:

66 = FEAR = LOL = NET

69 = GATE  = KALI = KATA = LSD 25 = UFO = WAR



Spooky link round-up from the Sarkon zone:

Cybernetics came from UFOs: letter concerning the flying saucer crash recovery team.

Cybernetics came from UFOs, round 2: delirious conspiracy theory from Jack Shulman of the American Computer Company concerning the Roswell Crash, Bell Laboratories, AT&T and the secret history of the semiconductor.

The real Control Society: Jacques Vallee on UFOs and a cybernetic ‘control system’ – grist for the simulation hypothesis mill? (Bonus: Vallee puts on his accelerationist hat, 1, 2 and 3)

The real Control Society, round 2: Vallee hangs out at ARC.




In Bowling Alone, Robert Putnam argued that in the wake of so-called new economy’s emergence civic participation and person-to-person interactions had undergone a precipitous decline, contributing to a loss of ‘social capital’ that in turned frayed the fabric of American democracy. This transformation stretched from the heights of political organizing – such as the decline in voter participation, for instance – to various civil society organizations and platforms for civic associations. Declining memberships in various clubs and fraternal organizations, the evaporation of a volunteer-based ethic, the break-up of labor unions, and the fragmenting of the communitarian infrastructure all signaled a transition towards what Putnam deemed a process individualization – or what we would more commonly refer to as atomization (see here and here) – that derives from the increased integration of technology into our everyday lives.

Critics of Putnam’s work have noted that this decline isn’t so much as the elimination of interactive behavior and platforms for it outright; while indeed the phenomenon that is described in Bowling Alone is palpable, it signals a fundamental shift away from a particular social infrastructure that congealed in the wake of industrialization in the United States, reaching its height in the postwar regime of High (or Late) Fordism. Atomization is co-existent with the arrival of new forms of social life and ways of being – the ubiquity of the social network, for example, fills the void left by the closed doors of Elks Club. Yet the primary factor of Putnam’s argument remains: the decline of the community ideal, as something that is at once local and integral, while also being plugged into the gears of mass democracy. The social network can be local, but it is borderless, with tendrils reaching out across time and space. It can (as will be touched on momentarily) connection with political operations, but the manner in which it does so is by no means obvious.

Michael Hardt and Antonio Negri took up Putnam’s argument in their book Multitude, but discarded the sad nostalgia that suffused his work. “One should do away with this nostalgia…” Instead, we should celebrate the dissolution of the traditional body, and look towards the new synthetic Thing that has emerged: the monstrous New Flesh of the multitude, a strange fabric composed of the “social catastrophes of postmodernity, similar in their minds to the horrible results of genetic engineering gone wrong or the terrifying consequences of industrial, nuclear, or ecological disasters” (yes please!!).

Hardt and Negri’s words here recall the best passages of their previous book, Empire. There they take up Nietzsche’s prophetic vision of future “barbarians” who would arrive “only after tremendous socialist crises”, and re-route to a peculiar sort of cyberpunk transhumanism that emphasizes the already-occurring mutation of the body human and subjective formation through technical apparatuses that compose our fully cyberneticized world. The new barbarian is an emergent body “incapable of submitting to command”; its full instantiation will entail “a body that is incapable adapting to family life, to factory discipline, to the regulations of a traditional sex life, and so forth”. In order to realize this vision, “we must go much further”: the pervasive sense of nostalgia must be expunged, hybridity must be superseded some sort of hyperhybridity, and all previous modes of modes experimentation have to be propelled beyond themselves, to achieve higher heights. The New Flesh is ultimately a synthetic thing, unfolding beyond the boundaries of real and artificial.

While the future-oriented vision here still might be far off (but hopefully not too far!), nearly two decades have passed since Hardt and Negri have penned these words, and the conditions they depicted have accelerated into new, unpredictable formations. The impulse for those on the left is to measure such transformations in terms of their liberatory potential, a deeply problematic practice that leads far too many to miss the forest for the trees – that is, to lose scope of the “anthropological exodus” (Hardt and Negri’s term) that has occurred by subordinating it instantly to value judgments. Junk these value judgments, and the nature of the new barbarian comes into close-up: it is the swirling chaos of our time, hooked together through the information superhighway, strange and often horrifying lines of flight that cut across political, social, cultural and economic strata whilst going beyond them, all diverging from one another as much as connecting.

In A Conceptual Preliminary to Understanding Meme Warfare, Vince Garton approaches this composition of forces by arguing that, at present, the effects of the internet upon politics are woefully misunderstood. For example, take the narrative that the alt-right, a subculture and political force that emerged from the shadowzones of message boards and chans, were the primary culprits behind the election of Donald Trump. This myth became so widespread that even the alt-right themselves believed in it and sought to further their illusionary reach – an act of self-reinforcing myth-making that imploded tragically in the streets of Charlottesville. To believe in such a story is to find traditional political causality at work, where a smooth and linear feedback loop moves from the engaged body politic into the political arena proper. And yet reality has shown itself to be anything but. Linearity such as this can only now be viewed as the desperate act of searching for a recognizable pattern, a cognitive map, in an environment that has become extremely complex, alien, and hostile (this same lesson may, in fact, reflect upon the ongoing “Russiagate” investigation).

What is at work here, Garton suggests, is the emergence proper of something analogous to Hardt and Negri’s cybernetic barbarians: a machinic subjectivity that can only be regarded as foreign to the world that preceded it, and which puts into play an unpredictable and chaotic cyberpolitics (of which the recent news concerning Cambridge Analytica can only constitute a part, albeit a very important one). He continues:

If 2016 was the dawn of cyberpolitics, it is strictly because of Trump, whose victory represented perhaps the first self-conscious loss by the constellated forces of global liberalism to a memetic artefact… Trump himself is by no means conscious, let alone supportive, of this cyberian futurism in his policy objectives. His campaign drew on cyberpolitics only as much as it depended necessarily on numerous other more retrograde forms of political organisation. The quantitative units of his victory were not 4chan and Facebook and Reddit, but Wisconsin, Pennsylvania, Florida… But neither focus of analysis is precisely wrong. The Trump campaign participated in and learned its tactics from the Internet with an attentiveness that allowed it to explode beyond the expectations of its opponents… Trump is both the culmination and a mockery of the politics of the liberal-securocratic world order, both subject and unwitting object, drawing on the ressentiment and revisionist aspirations of the very worldly malcontents of liberal globalisation while also representing the triumphant humiliation of the planetary order by an alien subjectivity far beyond conventional moral-political economy.

“Very worldly malcontents of liberal globalisation” could very easily apply to Hardt and Negri’s own anticipations of a monstrous revolutionary chaosmos: the Thing that occurs when atomization (that is, the dis-integration of the postwar world order) makes an arching collision with higher and higher rates of interconnectivity. Everybody is bowling alone, but the chattering between and beneath it all turns into a cyclonic roar. To step backwards and to attempt to orientate particulars swarm towards traditional political coordinates – rallies, petition, organization, office, etc – is to try and shoehorn it into frameworks that are being rapidly obsoleted.

This is the maneuver that Hardt and Negri ultimately make, confirming Tiqqun’s only slightly hyperbolic insistence that their work composed the ‘idealistic face’ of the Empire that they opposed. The multitude comes together and pushes the logic of neoliberal capitalism, replete with globalized liberal democracy, through itself to the other side where it implodes. What is left is the teeming constituent power of the world’s peoples, united in creativity and unbridled movement alongside a modular bureaucracy that will facilitate this utopic world. In some respects, Hardt and Negri’s vision looks somewhat like the ideal face of the European Union (it’s not surprising, then, to consider how many of the post-Autonomists became fervent Eurozone supporters).

Against Tiqqun’s assessment, however, is another side of their work which seems to veer in another direction, and it is precisely on the question of the barbarian where this finds its most intense expression. It is, after all, difficult to square the rejection of “normalized bodies and normalized lives” with anything approaching business-as-usual politics, or even the anticipated progressive managerialism of those politics. This is the logic of exodus at work. The traditional political world, which encompasses the range from Putnam’s American community-based civic associations to the metastate structures of the EU, unfolds through the collision of forces, each stamped with a unique-yet-unifying higher-order identity, in a way that they achieve power (or not) while being bent in a particular direction overall – or, to put it more simply, they begin as disparate elements that are arranged neatly into a grid-like system. Exodus, however, follows a different path: that of the diagonal that slips off the grid and evades capture by the lines. Hardt and Negri bring exodus together with the similar concepts of desertion and nomadism to express a vision of resistance that based not on the addition of political variables (stretching the liberal system into infinite representation of any and all interest and subject groups), but on subtraction.

While exodus for Hardt and Negri ultimately builds upwards into the liberation of collective labor (think less industrial labor, more the imperceptible labor that is immanent throughout advanced cybernetic capitalism), subtractive logic is also one that moves in the torrents of atomization, insofar as atomization is construed as the ‘dropping out’ from political and civic – or, ultimately, public – life. Contra those who might bemoan this as a regressive, unconstructive maneuver, exodus can be thought of playing a double role: not just subtraction from the dominant system, but elimination of middle men. Hardt and Negri honed-in on labor force mobility, the bodily ‘anthropological exodus’, and the sorts of escape paths forged by groups such as the Italian Autonomists to articulate what a politics of desertion would look like; today, this must be expanded to encompass the realm of cypherpolitics – political tactics and means of conducting business invisibly, without interference. Such an exodus-into-depth can be carried out without ever actually leaving one’s primary territory – all it requires is a bit of easily obtained know-how and access to cryptocurrenices.

Cypherpolitics is already quite close to the anthropological exodus, and while it is beyond the scope here a conceptual genealogy of each would likely plummet quickly backwards to identical source materials. It is also partially operationalized within the emergent machinic subjectivity that is tearing the political asunder: start following conversations about blockchain technology and see where you end up. We are propelled beyond politics, because the core of exodus is anti-political. For this reason, many on the left seem to inherently view the emergent machinic subjectivity with an absolute sense of suspicion, if not outright revile. If this fundamental process is about scaling down, routing-around, and escaping from, mass left movements have characterized themselves as advocating a scaling-up to the order of grand, centralized politics. It, in other words, operates antithetically to the concept of exodus itself. The implication is that in time the left will, along with the mainstream right, become irrelevant.

Consider the following: beginning in 1994, the Zapatista National Liberation Army (ELZN) staged an insurgency in Chiapas, Mexico. Lasting two years, the struggle evolved into what the RAND Corporation described as a “social netwar”, an information age-mode of conflict that tendstowards network organization, spills over national borders, and produces hybridized alliances between elements whose conjunction would have been unlikely or impossible in an earlier era. Both the ELZN and their transnational allies – which ranged from NGOs to hackers and other sorts of cyberspace actors (for an excellent account of  the role of the Electronic Disturbance Theater, see this interview with Ricardo Dominguez; pdf warning) – undoubtedly composed an early iteration of what Garton called “worldly malcontents of liberal globalisation” (the Zapatistas did, after all, help popularize the term ‘neoliberalism’ as a term for the new, abstract enemy of the post-Cold War era of globalization). Like Hardt and Negri’s cyborgian barbarians, the overall movement scrambled strict binaries and produced an idiosyncratic decoding of time: an indigenous movement, opposing neoliberal integration while borrowing freely from the infrastructure of that world, weaving together an exodus with the aid of cutting-edge cyberculture.

The forces that accelerated the ELZN insurgency haunt the world again today, but in many spaces the left seems recalcitrant to engage with it. The hyperskepticism towards cypherpolitical tools, leads to an indifference to them that will, in time, reinforce patterns of obsolescence – and it can also lead to a call for regulatory behavior, which will only amplify the demands for these tools. Likewise, the more ‘traditionally’ political, though marginal, rejection of metastate structures and embrace of secessionist ethos is shunned, be it attempts to escape the dictates of the EU, or the moves by states in the US to extricate themselves from federal government. In each case the left positions itself as the pragmatic actor, the reinforcer of the status quo to which it is ostensibly opposed. Why it should carry that burden is unclear.

Perhaps instead of reading Hardt and Negri as Tiqqun do, in which the age after Empire – their concept for the postwar order of liberal capitalist democracy attached to the project of globalization – is characterized by the culmination of the imperial drive, read it as exodus pursued to its most extreme lengths. This would mark the deeper and deeper penetration of connectivity, but the exact opposite movement in terms of political integration and conditional lock-in. Instead of a higher order entity, the scaling-down of power, in direct alignment with the inescapable drift of techno-economic developing. The collective labor of the multitude: cascading divergence.


In immediately related extended blogosphere happenings: Axxon Horror gives a rundown on “connective disintegration” – the exit diagonal of high connectivitylow integration; Chris Shaw critiques nationalist populism and looks towards an emergent “networked tribalism” that rejects universalism for a “particularism… beyond spatiality”; and Xenogoth talks about the ELZN in relation to his ongoing exploration of patchwork. Also: Justin Murphy gets stoned and explores capitalist value criteria, relativism & ethics, while J Crane continues to draw out the revolutionary war machine burning in the interstices of Deleuze, Spinoza and George Jackson.

Trauma Core


This evening I had a chance to finish reading Mark Fisher’s phd thesis Flatline Constructs: Gothic Materialism and Cybernetic Theory-Fiction. Weaving together the CCRU-era emphasis on capital’s radical deterritorializing edge with foreshadows of the critique honed in his later writings (the concept of ‘capitalist realism’ even makes a brief appearance), Fisher bounces Deleuze and Guattari’s nomad thought and Baudrillard’s cool pessimism off on another to explore the uncanniness creeping in through ultra-late cybernetic capitalism. This uncanniness is explored, as the title of the thesis suggests, through the lenses of “gothic materialism. Fisher:

Gothic Materialism is flat with its material; it names both the mode of analysis and what is to be analyzed. It does not arbitrarily conjoin materialism with the Gothic, but insists that all effective materialism must lead Out towards a non-organic (dis)continuum. Amongst other things, the Gothic can serve as the proper name for this continuum, and cyberpunk is the registering of its arrival on the terminal shores of a wired humanity. Whilst an organicist left finds in cyberpunk the quietist collapse of transformative political projects into a “hardboiled” “survivalist” hyper-nihilism, Gothic materialism locates in Baudrillard’s ecstatic communication, Gibson’s hyperspace, Jameson’s total flow, and Cronenberg’s Videodrome the map of a hypermediatized capitalism that is decoding privatized subjectivity.

Gothic materialism converges with matters of great interest to this blog, particularly where the collision of the “non-organic (dis)continuum” – or, to put it more succinctly, if not redundantly, the anorganic continuum – and cyberculture collide. Cyberpunk isn’t just a hyperstitional space unveiling capital’s templex invasion of the future; it is also in open transit with a deeply alien force. Xenogenetic mutagens range freely through the folding and unfolding of time, an encounter with which is illustrated in the CCRU’s depictions of the cybergothic. The term exhibits the same heat-fucked temporality as retroprogressivism and neoreaction: a looping together of futurity (cyber, progress, neo-) with the past (gothic, retro-, reaction). As Iris Carver wrote some twenty years ago: “Think of cyberspace as a black-mirror. It is where time flips over: collide with it and you travel backwards. As telecommerce accelerates us into the net, it seems that things of ever deeper antiquity awaken, and begin their return. So say the Cybergoths.”

Near the conclusion of Flatline Constructs, Fisher elaborates on the double nature of the black-mirror, placing on one side of it cyberspace (putting special emphasis on its independent economic function), and on the other the zone where cyberspace undergoes “black out”: the “catatonic ‘neuro-electronic void’… the image of the noumenal event horizon which we cannot go”. The time-shattering flip from one side to the other is the plummet into the deeper darkness of the anorganic continuum, described by Deleuze and Guattari as the ‘gothic line’ that gives rises to the “prodigious idea of Nonorganic Life” (ATP 411). Schizophrenia’s intensive voyages move in the direction of this line, taking “the schizo as close as possible to matter, to a burning, living center of matter” (AO 19). Nonorganic life, matter’s burning, living core – the anorganic continuum snakes through the fissure between the dead and the living and problematizes each. It is the plane of unlife, or as it might be called alternatively and without contradiction, the plane of undeath.

Echidna Stillwell: My researches have led me to associate this Chthonian entity with the deep terrestrial intelligence inherent in the electromagnetic cauldron of the inner earth, in all of its intense reality, raw potentiality, and danger. According to the Nma she is the plane of Unlife, a veritable Cthelll – who is trapped under the sea only according to a certain limited perspective – and those who set out to traffick with her do so with the very greatest respect and caution.

Hence the centrality of the Freudian uncanny. Fisher argues that by boxing the uncanny into castration anxiety – fear of punishment by castration for the content of our repressed impulses – Freud is attempting to ward off the true horror that lurks down this road, one that gets to the fiery core of ultimate repression. Dolls coming to life, non-living living doubles, the sudden recognition of likeness in some alien artifact – these are all treated by Freud as the cataloging of childhood traumas and past events that are repeating themselves through life. It is thus a return to the same, or the familiar, even if it wears a mask. It is what Deleuze would describe repetition of the same – but in Fisher’s resistance to Freud’s oedipal recoding, the uncanny’s dreadful mask moves towards the repetition of difference-in-itself, as the anorganic continuum itself. The uncanny, by making something dead spring to life, is a sudden eruption of the undeath into the fragile stability of ‘ordinary’ reality.

While Fisher doesn’t pursue it, it seems to me that this helps us get at Deleuze’s reformulation of Freud’s death instinct. In Coldness and Cruelty, Deleuze had transformed the Thanatropic death instinct into the groundlessness that upheld Eros – “beyond the repetition that links, the repetition that erases and destroys” (C&C 114). In Difference and Repetition this connection is deepened by tying the death instinct to the time of the Eternal Return, that is, the temporal mechanism of difference-in-itself: “Time empty and out of joint, with its rigorous formal and static order, its crushing unity and its irreversible series, is precisely the death instinct” (D&R, 111).

In contrast is the death instinct of Beyond the Pleasure Principle, where Freud finds in the drive the striving to return to the same, in the guise of inorganic matter. Defining an instinct as “an urge inherent in organic matter to restore an earlier state of things”, Freud argued that if “the aim of all life is death”, the death instinct can be characterized the striving to “becoming inorganic once again” (BPP 30, 32). Life as disequilibria trying to loop back to homeostatic equilibrium – but other forces push back against the instinct to “ward off any possible ways of returning to inorganic existence other than those which are immanent in the organism itself” (BPP 33). Life is thus a series of ‘detours’ on the road to the actual event of dying itself, in which homeostasis is achieved.

Deleuze argues in Coldness and Cruelty that Freud contradicts himself at multiple points where the death drive is concerned, repeatedly crossing the line into repetition-of-difference in contrast to repetition-of-the-same, and that he has to fall back at each instant of doing so. This observation parallels Fisher’s arguments in Flatline Constructs that Freud must hold at bay the real source of uncanny dread by routing it back into the familiar. An example of such tension can be found in Freud’s himself complication of the organic/inorganic divide by suggesting that the living substance exhibits a “special envelope or membrane” that protects it from excesses of external stimuli, and that this membrane is “to some degree inorganic” (BPP 21). In this schema, the inorganic membrane is part of the infrastructure that carries out the warding-off of death and aids the ultimate flight into final death – yet by its very existence the categories of the organic and inorganic begin to crumble as the living substance begins morphing into an anorganic entity. By shifting the terrain from the base inorganic matter to an anorganic continuum, the body becomes not some radically distinct from the continuum – it’s continuous with it. This is what engenders the dread of the uncanny. It isn’t the repetition of childhood trauma, trauma being violent external stimuli that has pierced the inorganic membrane. It’s the repressed Secret that everything convergent upon – and emergent from – the anorganic plane of unlife, a trauma of the inside being unfold into its outside.

Professor Daniel Barker: Trauma is a body. Ultimately – at its pole of maximum disequilibrium – it’s an iron thing. At MVU they call it Cthelll: the interior third of terrestrial mass, semifluid metallic ocean, megamolecule, and pressure-cooker beyond imagination. It’s hotter than the surface off the sun down there, three thousand clicks below the crust, and all that thermic energy is sheer impersonal nonsubjective memory of the outside, running the plate-tectonic machinery of the planet via the conductive and convective dynamics of silicate magma flux, bathing the whole system in electomagnetic fields as it tidally pulses to the orbit of the moon. Cthelll is the terrestrial inner nightmare, nocturnal ocean, Xanadu: the anorganic metal-body trauma-howl of the earth, cross-hatched by intensities, traversed by thermic waves and currents, deranged particles, ionic strippings and gluttings, gravitational deep-sensitivities transduced into nonlocal electromesh, and feeding vulcanism … that’s why plutonic science slides continuously into schizophrenic delirium.

The trauma-core threatens the unitary self (as indicated in Anti-Oedipus by the proximity of the schizophrenia and the burning heart of ‘living matter’), just as Eternal Return, repetition-as-difference, dissolves it into the production of the New. Why must the unitary self – or, as Deleuze and Guattari call it, the “body-image” – hide this trauma away, repress it at all costs? Because it voids out the body-image’s interiority: being continuous with the plane of unlife breaks down the external source of trauma, predicated on the membrane that regulates passage from the inside to the outside, by unfoldng interiority into exteriority. The body-image becomes thrown back on what it has obscured, the Body without Organs. Or, in other words, it falls back on the primary process that has given rise to it: the anorganic continuum as auto-production.

In a passage that is as remarkable as it is horrifying, Deleuze and Guattari push deeper into the ruptures between life and death, the organic and anorganic, and along the way reveal the body-image as little more than a parasite on the gears of autoproduction. Taking their cue from Samuel Butler’s “The Book of the Machines”, which asserts that the mechanism-vitalism binary is annihilated under the absolute identity of the machinic and the organic, they write:

…it becomes immaterial whether one says that machines are organs, or organs machines. The two definitions are exact equivalents: man as a “vertebro-machinate mammal”, or as an “aphidian parasite of machines. What is essential is not the passage to infinity itself – the infinity composed of machine parts or the temporal infinity of animalcules – but rather in what this passage blossoms into. Once the structural unity of the machine has been undone, once the personal and specific unity of the living has been laid to rest, a direct link is perceived between the machine and desire, the machine passes to the heart of desire, the machine is desiring and desire, machined. Desire is not in the subject but the machine in the desire – with the residual subject off to the side, alongside the machine, around the entire periphery, a parasite of the machines, an accessory of vertebro-machinate desire. In a word, the real difference is not between the living and the machine, vitalism and mechanism, but between two states of the machine that are two states of living as well. (AO 285-286)

As Fisher notes, what is at stake here is “the delocalization of desire, and its fusion with generalized production”, a maneuver that sets in motion the articulation of this complex as traumatic, and its ultimate repression. The CCRU, following not just Deleuze and Guattari but J.G. Ballard, explore this through the frame of geotrauma, in which the body-image is exploded back onto the monstrous geological flux of deep-time (a prism that pulls together the materiality of the anorganic continuum with the empty time of the Eternal Return), where the grinding slowness of continental drift and the repetitive assault by catastrophic upheaval exerts a pressure that ravages and contorts the evolutionary process. In The Drowned World, Ballard describes the recording of these inhuman processes on the human spine:

The further down the CNS you move, from the hind-brain through the medulla into the spinal cord, you descend back into the neutronic past. For example, the junction between T-12 and L-1 is the great zone of transit between the gill-breathing fish and their air-breathing amphibians with their respiratory rib-cages, the very junction where we stand now on the shores of this lagoon, between the Paleozoic and Triassic eras.

Or, as Professor Barker sums up: “Geotrauma is an ongoing process, whose tension is continually expressed – partially frozen – in biological organization.” Cybernetics is another way to track this process; after all, it was Norbert Wiener who suggested it had “relegated” the vitalist/mechanist debate to “the limbo of badly posed questions” by contextualizing purposefulness in terms distinctly mechanistic terms. Push this a little further and we get to the true core that, in its immensity, shatters the confidence of the body-image’s agency by situating it in the multi-scaled cascades of self-organizing systems. Leveling: the cybernetics of technomic development burns out, more and more, the transcendent notions we had about the world, our place in it, and the interior functions of ourselves. A time-loop that bends the increasingly-close far-future to the deepest past.

Getting to this stage returns us back to the theme of the uncanny. Identifying the anorganic spectrum of systems as exhibiting purposeful behavior schizzes out notions of intelligence by making cyberpositivity transveral across many ruptured orders, imbuing them with a sense of uncanniness that cannot but actor as a destabilizing factor. The implications are of clear for the topics this blog relishes the most – capital, (already defined by Marx in terms of an unliving Gothic entity consuming society) and war (with its tendency towards non-human learning processes). But more at some other time!

Meanwhile, Thomas Murphy on Deleuze and Guattari’s anorganic mysticism:

Screenshot from 2018-03-12 11-02-42

Screenshot from 2018-03-12 11-03-16