Research Reza Negarestani online:
Find an article entitled ‘John Carpenter’s The Thing: White war and hypercamouflage’, but the text has been replaced with this message: ‘This page is not available’; a piece with a similar title is in RN’s manuscript. Even though the post is not available, the comments are, the first comment from RN reads: ‘Identities are the plot holes of someone else’s curriculum vitae (course of life)’.
Ctheory, Hyperstition and Cold Me. I contact other contributors at the Hyperstition website who seem to have known RN for a relatively long time, but none of them have met RN or could offer much help. A contributor at Hyperstition asks if I know where Reza is because he has abruptly halted his regular contributions since June 18, suggesting to me that I contact RN’s Iranian friends. I look for his last article (again it says, ‘This page is temporarily unavailable’). Track a few blogs linked to on the Hyperstition website, apparently belonging to RN’s Iranian friends. Some of the people I contacted suggest that RN must be a fictional invention of Hyperstition, a term loosely defined as fictional quantities that make themselves real. A few people think RN might be another avatar of one of the contributors at Hyperstition website, and finally some took Reza at face value, believing that he would need to host his site outside of Iran to circumvent any internet laws that could cause problems for him (maybe that’s why he removed so many posts at Hyperstition).
Cold Me: apparently RN’s personal website, strangely hosted by a German server (‘nicht gefunden!’ upon entering a wrong URL), hosted by a German guy named B who signs himself ‘kraut-design’ and seems to be paranoid about discussing RN. He replies back, ‘Don’t make trouble for reza’.
Is Reza male or female? At first I thought female, but now I would like to believe that RN is male.
reza negarestani begins cyclonopedia by suggesting he has an account on suicidegirls.com. to me, this is audacious - in both contemporary fiction and philosophy there seems to be a total hesitancy in addressing the basic details of how we, in the 21st century, live our lives. an author like houellebecq is so alone in simply including brand names of products in his works that it’s a novelty. the school of speculative realism basically belongs to an insular community of bloggers but it’s unlikely we will ever see from them a speculative account of blogging itself. for the first plot device in his first major work to be a meeting crystallized over the internet, and a subscription porn site at that, negarestani appears a voice of unparalleled openness.
but, that may just be openness at face value. i mean, what do we know about negarestani? we are persuaded to believe by his various accomplices that he’s both an iranian dissident, educated in london and living in malaysia - and a fiction, an imaginary figure created by a group of anonymous theorists as a vehicle for a radical new approach to the issues plaguing contemporary theory. the latter idea is easy to believe, in many ways negarestani seems too good to be true: an islamic scholar who writes about the hideous gnosis of black metal and john carpenter films, a theorist that looks at contemporary guerrilla warfare through the eyes of lovecraft, a deleuzian obsessed with ancient eschatology and hermetic thought, all from a someone who operates in distant parts of the globe and has never presented his ideas in public (at least, not without the help of skype). it would be easy to dismiss the cryptic preface to cyclonopedia as a cute backstory, cultivating the mystery behind this fiction.
if you look closely, on the other hand, the reality doesn’t seem nearly as simple as that. although dead for a long time, the networks of websites referenced in the book are real, all with visible activity from reza spanning a period several years. when cyclonopedia references removed posts on hyperstition, this is easily verifiable, many articles have disappeared and while reza is a frequent commentor on the blog he seems to be the author of conspicuously few posts. most interesting, maybe, is the mention of negarestani working under a serpentine symbol - if you look up texts from archived versions of his now defunct personal homepage cold-me.net, you can find them hosted on “borderline”, presented under (what is presumably) the pseudonym “basilisk”. borderline itself claims to be a continuation of a site named “blackplague” - which appears to have operated from 1995 to 2003, a site that serves as an embryonic form of the macabre themes that pervades negarestani’s philosophy (and will perhaps reach its fruition in his upcoming “mortiloquist”).
whether he is a fiction or not, negarestani’s thought is (no matter how many articles he removes) necessarily tied to the internet. an internet, as discipline explored in a previous post, separate from the hyperreality of contemporary social networks, an internet that prized anonymity above all else and clouded itself in mystery. the times of cryptic flash introductions to black background webpages have been gone along time, but i can’t think of any better reference point to the works of this eminent thinker.
Edited by blinkandwheeze ()
by Nick Land
This compilation of Reza Negarestani's writings is made available to an international audience at a moment in history when the Orientalist taboo, having only recently consolidated its mastery over discussions of Near-Eastern culture and politics, has been propelled by events into spectacular – and almost certainly lethal – convulsions. Negarestani's name, pre-occupations and matrix of socio-historical emergence can only further inflame this situation. He arrives as a tourist in hell "carrying a jerry-can of gasoline."
Negarestani's first, perhaps even preliminary, provocation is his complete indifference to the Orientalist role, with its appeal to deferential political correctness or any other morbid spiritual masochism of distinctively Christian cast. He entirely, and with the utmost casualness, disdains the platform of 'the Other'. His 'otherness' - while allowing partial and complex identifications - is not a marker of identity politics, less still a token of victimological credibility, nor even a sustainable category. It is an otherness situated beyond the threshold of a gate – of multiple gates – opened by meticulously selected words from a wide variety of sources and tongues, invoked by a dark cacophony of terrible and incoherent names. Even to speak of it – of them – in such terms, in such a context, is to cling to a position framed by an already devastated project of domestication, for purposes that are strictly pedagogical and evanescent. Better by far – or worse beyond imagination – to have already forgotten 'the Other' and be shifted into the dazzling rigorous obscurities of the Thing, the Blob, the Z-crowd, Mistmare, GAS, Anonymous-until-Now with its disease-drenched tails and Druj, Mother of Abominations.
From a certain perspective – an ultimately untenable one – what occurs in these writings is indistinguishable from a systematic confusion of boundaries, with the outside perpetually re-encountered on the inside, an inside that has always come from without. The very prospect of appropriate positioning undergoes prolonged, elaborate analysis, in order to demonstrate its essential inadequacy and ineliminable insecurity. The outside has already and ultimately taken over, and what remains - the relics and ruins meticulously unearthed by Negarestani the archaeologist, ethno-historian and excavator (for he is all these things too) – are testaments to a comprehensive pan-cultural catastrophe, leaving only violently decentralized 'polytics' in its wake.
Western readers can expect their peculiarly schizoid condition to be "butchered open" by this work. At once desensitized to visceral multiplicity by the 'Nietzschean' desecration of the Christian God's corpse, and simultaneously prostrated before strange gods - intimidated by the conspiracy of piety woven between Western multiculturalism and Islamist bombast - they are likely to find nothing in Negarestani so shocking as the Islamic apostasy of his writings, an apostasy which is itself virulently, profoundly and anomalously Islamic, without the comfort of distantiation, bypassing every impulse towards mere rejection and instead taking the form of an absolute intellectual radicality, exposing an Islam which no longer tolerates cultural conformity because it has been stripped down to a cosmic-historic event. These writings are neither Islamist not anti-Islamic, but rather hyper-Islamic or trans-Islamic, decoded from an ulteriority that neither politically and culturally instantiable Islam nor any determinable alternative to Islam can ever make its own. More distressing still, this orthodoxy to the point of black howling blasphemy feeds a pathos of long-lost and perhaps never consistently attained comedy, an understated comedic register of corrosive epistemological vitriol.
Consider a grotesquely reductive, violent, comic yet still suggestive thesis: Islam is to Negarestani what Marxism is to Bataille. Everything is gathered at the brink of a limit, enveloped by a totalization of unsurpassable subtlety and comprehensiveness, within which every guile and stratagem of history finds itself anticipated, drained utterly of implication and potentiality. Yet this absolute absorption, this theomorphic black-hole, nevertheless receives only the most tangential – even mocking – attention, not only because it is assumed, pre-integrated (true otherness at last!), but far more significantly because 'everything' happens beyond the limit, returns from beyond the limit, as inappropriable yet operative excess overflowing the Omega-configuration of Being. This is the double register continuously in play in Negarestani's texts, a doubling that incarnates Shi'a 'taqqiya' ("Islamic hypercamouflage") across all conceptual and thematic domains, as a simulacrum of "concrete nomadism." It can easily be missed, since everything is restored, almost unchanged, except for a sinister, nebulous, ultra-conceptual and sub-psychological insinuation. What previously enjoyed the unchallenged authority of elementary fact now transpires as puppetry, rhythmically jolted by the reverberations of accomplished apocalypse – a formulation which itself remains comically misleading unless the dramaturgy of revelation is itself glimpsed askance, as if from the other side, staged out of the unimaginable.
Communist futurology has become merely ridiculous and in doing so it has ceased to be comic. If anything it has become more frightening to those who most ardently revile it, precisely because – as a refuge of enraged impossibilism – it no longer indicates anything beyond itself. From being the anticipated limit of social possibility, communism has decayed into the impossible, thus appropriating the implacable nihilistic rage that is eternally allied with impossibility. As an indefensible position, it has become unassailable. Unbound from the vulnerability of the real, it persists only as a testament to the abstract negation it once disdained.
The fact that the virtual Caliphate organizing global Islamist agitation could so easily succumb to the same fatality, invested by the same forces – often exactly and empirically the same forces – of grim negativity, serving only to consolidate the dutiful vigilance of its opponents, makes the Negarestani intervention exceptionally important. One might easily, although ironically say 'uniquely' important. It is precisely by re-polarizing this fatality, approaching it – more precisely emerging from it – with an unprecedented seriousness that is indistinguishable from the black excess of an extreme, posthuman comedy, that it becomes entirely consistent with the "holocaust of freedom" of the Cthulhu cults. A world enthralled by Islam, even, or especially, in its animosity, is freed into the timeless nightmare of the 'Qiyamah' or Islamic Apocalypse, where unity finds its consummate condensation and critical perfection, simultaneously combusting into a pestilential redistribution of heretical disorder and eternally unassimilable contagion.
Encountering these intimations of diffuse shape without form or substance, strangers even to God, filtering unimpeded through curtains that closed for ever upon the end of the world, there is every opportunity for bafflement and exultation, for slowly unfolding ethnographic enlightenment and for sudden, vertiginous descents into unillumined chasms of sacred horror. But most of all, at least, most consistently, there is relief from the suffocating pieties of our age – in all its dimensions – and for a peculiar delight that is only to be found in the midst of unexpected extravagances of utter incorrectness.
Read Negarestani, and pray ...
Edited by blinkandwheeze ()
In favor of Islamic Apocalypse: an overseas coup d’état against caliphs’ militarism
The thrilling apogee of liberation: All endeavors of Western democracy and American liberalism in particular extricate the leering head of Islamic Apocalypse (Qiyamah) from the repressed heart of caliphate-restrained Islamic militarism instead of emancipating what rapidly grows as Umma, the oppressed crowds of Muslims.
It is more than 1250 years that what can be ambiguously defined as Islamic militarism has been forked to two contradictory but essentially entangled military threads, one with a semi-organized and exposed military power, and a twisted obsession with the West and Western infidelity, an obsession whose occasionally utopian rage converges upon the crusade from another side of monotheism; the other one is headless, without face, omnipresent, silent and enshrouded in the recesses of the legitimated Islamic heresies where the reign of caliphs does not exist; it is motivated by a self-devastating zeal in immortalizing itself as the last religion – the sole opening to the glorious encounter with the all-consuming generosity of Qiyamah (Islamic Apocalypse) and its Desert. But since the outer surface of Islam is confined and mainly governed by the caliphs-like Order whose seemingly corrupt and precarious existence is actually a protective layer for the fragile outer world, this clandestine devotee of Qiyamah has to tear this obstacle and shield apart to submit the outside world in its self-immolating path towards Qiyamah. Not sufficiently awake to notice this ramification of the Islamic militarism after hundreds of years mainly because of being in a distracting and grueling crusading exchange with the outer layer of Islamic militarism or the caliphs-like order of Islam, Western capitalism has blindly begun to topple, undermine and threaten the existence of this caliphate-dominated sphere whose role is protecting the outer world from an inner threat not the other way around. This caliphate-dominated sphere is mostly populated by the Sunnis and other Islamic revivalists whose inclinations move in the direction of past, a vitalized, empowered, anti-infidel Islam but without the unspeakable fury of the Islamic Apocalypse. Once this protective layer is deteriorated, the legion of Qiyamah – restricted by caliphate order – will pour toward the outer world and fulfill the apocalyptic task always repressed by the conservative but alert caliphs and Islamic revivalist working positively to hinder the Islamic Apocalypse on the one hand and acting retrogradely in the sense of Islamic acceleration toward the complete unfolding of itself as the Last Religion on the other hand.
If the Sunnite order has always been revivalist even from the dawn of Islam with a morbid fascination in blooming Islam not yet inflamed by the doctrine of Qiyamah, Shia flourished the religions-ending scenario of Islam and its campaign in the Desert of Qiyamah alarmingly fast. With an extreme hatred mixed with a manipulative calculation towards the reign of caliphs, Shia soon spread a military network marked by secrecy, misuse, decentralization and lack of detectable formation whose speed and passion was and is still guaranteed by its fervent progress through the chain of Imams to the point that the last omnipresent yet absent Imam of Shia is taken as the ever-fighting human counterpart of Qiyamah (the Islamic Apocalypse) itself. While the Sunnite brotherhood heads for the harmless past, the time of exporting Islam and eradicating idolatry, Shia’s strategic militarism leads everyone and everything – no matter if they have united with Islam, Infidels or Pagans – towards a future not built upon the past but the suspension of time where Qiyamah awaits on the growing chain of Imams. West has mistaken Shia Imams with saints, fundamentalists or the Shia twins of caliphs; but Imams are the gradient of Islamic Qiyamah, they do not lead to each other, they merely pass and convey the Islamic Qiyamah. Beguiled by conventional strains of monotheism, Western capitalism can only perceive Shia’s enthusiasm for Qiyamah as a furiously evangelistic version of the Kingdom comes but Shia Apocalypticism has been built upon secularism thus it lacks the romantic passion of evangelism; its cold and strategic nature makes it a perfect vehicle for submission to the Desert of Allah whose Being will never be revealed to man, a pure exteriority which extinguishes all traces of heroic evangelism. Looking at the decentralized and deeply meshed clandestine army of Jihad, the technocapitalist hegemony blinded by the localized anti-infidel spectacles never suspected if these military activities really correspond to the Sunnite revivalist and molar caliphs’ militarism or a fluid militarism of an entirely different kind seething behind the exotic surface of Islam. Misguided by its wrong impressions of Islam and the distracting spectacles, America and its allies struck hard at the heart of caliphate crowds, regimes and everything connected with Islamic revivalism; they even ignored the suspiciously inept reactions and impotency of caliphs-militarism in War on Terror, and finally let the inner space of Islam pass and erupt through the caliphs’ safeguard, a gate protected more than 1000 years vigilantly, faithfully.
Bestowing western democracy upon Shia crowds in Iraq turned the ultimate western democracy into a democracy for reaching the Islamic Apocalypticism, a democracy prerequisite for Iraqi Shias joining their neighboring Shia country and blending within the strategic militarism of Islam; the liberation of the Shia population from the oppression of a caliphs-like regime in Iraq was nothing but the first major step in liberating the Islamic Qiyamah, the ultimate desert, not by ragtag armies of Muslims but by perfectly armed forces of the US and its allies.
Pour more Shias into the countries liberated by the West. More and faster before the Sunnite shield is entirely consumed and the Islam’s true form of militarism exposed, before we run out of our revivalist brethren.
Edited by blinkandwheeze ()
Nick Land: (Digression on Horror: If today belongs to terror, tomorrow and eternity belong to horror. When an apparent agency arrives at its zone of non-existence horror irrupts, activating the phobic mechanisms of an entire organic lineage. In relation to this reaction the concept of horror might be dissociated on an intensive spectrum: from ‘hot’ meat- reflex revulsion condensed upon threatened boundaries, to ‘cold’ thanatonic affect fusing into the anorganic plane. Horror films typically trigger recollections of zero-fusional ecstasies associated with body panic, catatonic fugues cut violently with accelerated heart-rate and other somatic emergency signals. When a creature encounters the terminus of its own possibility it recoils in horror, but the entire horror genre – the horror industry – relies on the fact that it does not simply recoil. This in part accounts for the pulp-genre convention that makes horror the demonic destination of lust, a sub-organic tropism to the utterly alien – compared to which any anthropomorphic ‘libido’ is a restriction. (Mother of Abominations!) It also suggests that the truth of horror is drawn from the Thing itself, especially from its antipathy to every aspect of local, specific, or familiar modes of organization. These features make of horror an avatar of the Outside.)
Nick Land: The difference between parasitism and symbiosis is very slippery, as you suggest. Merely contributing to stability can be construed as a cooperative function, whilst at the other pole the recent movie Parasite Eve anticipates a mitochondrial insurgency – triggered at a threshold of biomolecular science – that unmasks the ‘symbiotic’ mitochondria as strategic parasites. The trend of the Parasite Eve story is to dismantle apparent agencies into ‘deep biopolitics’ or interphyletic collisions. The refrain ‘I waited so long for you’ slides from human lyricism into microbial megatrategy, spanning aeons yet dissociated entirely amongst a diffuse distribution of bioparticles (and patently subverting the story’s romantic resolution).
Despite genre differences, GAS seems to exhibit features of Parasite Eve. Both interconnect with Pest, or meltdown-plague, since they conceive strategy as an emergent wave arising out of tactical multiplicities and their ‘coincidences,’ propagating as a hypermutative virus.
R. Negarestani: Militant tactical lines as intensity-probes need surfaces and dimensions to flow, conflict and run over each other – Follow their chemical attractions for surface integral, vector fields, surface modifications and 'flux = p/a' (where p is power and a is the representation of surface and dimensionality) – ... the work-ground of tactics is solidus in circulation or solidity through the slope process i.e. Pseudo-flux (See the conversation with Mehrdad Iravanian on Solidus in circulation and its surplus value: solidity ) whose oversimplified mode is that we may call monolithism, rigidity, masculinity or the body of despot. Solidus in circulation propels flows to stream through its metrons, slopes, dimensions, signifying processes and phantom surfaces, unfolding them through streams of fertilization and cultivation ... or the architectonic sphere ... or when the flux surges as the sedimentation processes (fluvial / alluvial) that is to say never-ending dynamism of consolidation processes by means of the sediments in the flux – unsettled sediments – which are distributed all over the unbounded horizon of solidus in circulation and ground to maintain the survival of solidity in an over-cultivated circulation (sediment process as an ever-modernizing process of solidity). Once flowing sedimentation process – working as a dynamic fertilizer and cultivator of solidity – arrives as disguised crisscrossing tides and flows, it genetically embodies (as of assemblages in Genesis) the terrains (terrenus) of solidity or the lattice-works of the sediments (Lands, territories, frontiers, boundaries, terra firma, plain of alluvium, ...) on which the militant (conflictual lines) tactical influxes / outfluxes are disseminated. What could be more efficiently bound to the circulatory hunger of solidity than a vein full of hot streaming manure, than the maneuvering lines investing ground with more slopes and complex fertilizing / irrigating architectures, than non-linear sedimentation and the desertificative (over-cultivating) emissions of fertilizer through the pseudo-fluxes of solidus in circulation (Dynamic sedimentation process is a post-industrial representation for introduction of phallo-erective materials – solids – to everything through the slope- flux, through the pseudo-flux of solidity)? However, there is a fatal twist in the whole panorama that also lies at the heart of Paranoia: all these frantic hungers for never-ending consolidations, filling-in / hollowing-out processes, furious transportations, dynamic sediments and facing processes (white walling / black holing) or the 'republic state of solid and void' (as Plato's Cave: the commonwealth of solid and void as the backbone economy of solidus in circulation) induce an excessive scarring process over the face of solidity ... scaring process (excessive and avert investments of solid and void) lies at the heart of paranoia, the face, the commonwealth of solid and void. 'Scarring process in excess' (auto- collapse of tissue ... fibrosis) germinates moldering infestations of solid and void, verminated depositions, desolated residua of slimed architectures and finally the fibroproliferative mess of rotting lands, tissues, faces, organs and membranes, lost their connective (regulative) tissues and economical nexuses to an epidemic openness (as what you discussed in the depths of biopolitics: the zero-genetic contagia of the interphyletic collisions) as an epidemic, the plague. Fibroproliferation or delirial scarring is triggered automatically in the hunger for the new networks and consolidation processes of solid and void and facing processes (a plague from within and from without), spreading septic, desolated and basically ill compositions of 'solid / void' in a zero-health manner. Fibroproliferation or delirial scarring is imminent to face, sur- face, consolidation, sedimentation process, all healing processes through solidity (Scar is the horror of healing process.) and militant tactical lines; subverting solidity (not through eradication) by activating the loathsome machinery of 'becoming corpse' or where solidity is not purged or introduced to Zero (S=0) but becomes a corpse necrotized by diabolic scarring (S/0), with the defunct dimensions and rotting compositions of solid and void, that is to say, it becomes an unground (ungrund) of mutations, pest technology, Druj's avatars (Mother of Abominations) and a black earth (the New Earth?). This fibroproliferative mess is the swarming multiplicities of terminal tactics from which (as you discussed) a miasmatic plague called strategy rises without genesis. Terminal tactics, terminal lines of multiplicities or black intensities are germinated on the corpse-of-solidus (necrotized solidity) where all attributes, ingredients and modifications of surfaces, metrons, the economical nexuses and dimensionalities (f = p/a) have been messed up under the machinery of fibroproliferation. ... And solidus is overrun by the defacing worms. Corpse of solidus – ungrounded by Anonymous until Now i.e. imperfectable mess – is a good meal for black intensities (terminal tactic). Jungle war, Parasite Eve, Terminal tactics, Strategy and Pest all infect with the horror of Anonymous Until Now or '...' without Genesis (Thing?). Nano-attack has been infested with such an anonymous GAS or unground; each nanite is a tank full of nuclear nihilism, a perforating machine for messing with dimensions instead of challenging them, conflicting or running across them. The nano-attack is the attack of imperceptible; to become imperceptible is to commence a nano-attack. In the wake of such a war (imperceptible war or the war of imperceptible?) how do you see our classic discourses over peace, terror, solidity, masculinity, even nomad war-machines and the New Earth (Deleuze)?
R. Negarestani: (from the conversation with Nick Land ... on meltdown, Chernobyl and sarcophagus: "Metallurgical Transmutation of Plants into Iron")
"An ancient ruin rises up to reinvent destruction." (Tunnel, W.H. Gass) Paranoid cultures and their artifacts always leave security leaks; they breed more holes and more solids than everyone; neither all these augment nor purge the solidus and grund but leave them as the corpses necrotized by heavy scarring (fibroproliferative mess ) or the chaotic investments of solid and void, entangling to anonymous compositions: ... hole ... solid ... hole ... solid ... solid ... hole ... hole ... hole ... de- faced. Ground is left as the corpse-of-solidus (a cryptogenic intensity), ready to be proliferated, to be putrefied and engineered as mess. Putrefaction is the valor of transmutation. Although the sarcophagus (as in Chernobyl or an ancient death-raum) seems to be an architecture of entombment and surface modification, a metron for dimensioning, localizing and restricting horror (and transforming it to terror), but its fatal architecture is the architecture of excavation and exhumation (it always summons the exhuming forces to itself), messing up surfaces and necrophilia, a snuffed architecture for necrophilic engineers, bringing a terminal contamination cryptogenic between 'arrival and emergence' (your suggested one), ascent and descent so the architecture of collapse into Anonymous-until-Now. Sarcophagus brings the architectonic energy (of solidus) of liveware to an ex-architectural dump: laying waste, rotting erect, oozing pores. "Great holes secretly are digged where earth's pores ought to suffice, and things have learnt to walk that ought to crawl" (Howard Philip Lovecraft)
R. Negarestani: Referring to your argument about a crashed car; what do you think about the architectural aspects of a crash and particularly a car crash?
Mehrdad Iravanian: Crash is a final stage of producing chain. The realization of exaggerated components and departments. Somehow, it seems the crash product is an error or contradictory to the established aim; since it cannot fulfil the primary program but the object is capable of reprogramming according to the new status. It is not an automobile (as soon as it stops running) but rather a composition of elements. We are usually reprogramming the buildings.... A crashed car is under the title of rehabilitation; it means a program after an actual event. The architectural analysis of the car totally depends on the type of crash and consequently the type of product that comes out of the crash.
When I am pointing to the crash as an entity, I compare the matter with the relativity theory and the subject of an observational entity which is based on coincidence of two or more point-objects at a particular instance of time. Somehow, these definitions remind me of the effective and necessary elements for happening the so-called crash; that is time, space, points, line, and surfaces collide in a very particular and exclusive manner which (by present dimension of analytical ability counted obscure and untraceable) contributes a unique behaviour each single time to a crash object’s elements. After a crash many dynamic elements appear that won’t follow the known linear movement; so many parts broken and live in a suspense situation that can move naturally by means of turbulence. So the crash is not the end of flexural movement but could be the beginning of different types of none linear operandums.
An automobile cannot impose any location prior to that moment. It loses its linear movement. As soon as it stops, it’s not more than a crash machine: a mere composition that can simulate a building, a hole, a cave, an anchor object.
From my conversation with Mehrdad Iravanian, Iranian architect, winner of international stone architecture, Italy-2002, together with Mario Botta. The conversation is originally in English. I've skipped my long questions and responses (one of which is Pestis Solidus article at Maraka Project) in the following text. The subject is 'landscaping automobile, human system, prosthesis and crash.'
Toward the Fatal Composition
By Mehrdad Iravanian
The Moulds dominate the history of architecture. Artificial solids have become more important than the space they create. This hegemony of mould is the natural result of our visual ability and literacy (actual disability and illitracy). The environment lives in the invisible side of NEGATRIUM.
Automobile is a building with an instable volume of negatrium. It always captures (when acting functionally) new locations, occupying new immediacy. It has a sense more than transparency. It is a devouring creature consuming space without trace: a matter of memory of location; an anti historical attitude. An automobile gives a sense of invisible entity that is very difficult to follow. it is a building; similar to caves that reminds me of the silence of a crashed car. A halted phenomenon gaining a new form by concentration or deformation of an original cliché form, which may be called, altered.
Automobiles are the magnetite volumes; last of a group loyal to Cartesian coordination attached to a determined surface for following an objective: a known limited random movement, in other word a limited autonomy presented by environment as an affordable media. They are relevant to surface but ironically the host should not create a stable situation but rather a repulsive one; so an automobile becomes volatile matter for immediacy.
The so-called force dynamic border is the actual property of an automobile. The whole existence of automobile is mobility; other than that it is a mere composition: an alienated building with minimum of border with despotic surface. When dynamic border forced to be a statical one under none of the discussed condition by ... the objectivity of an automobile gains a new dimension more or less statical or rather obstacle one; then what is an automobile, when it is not there; and if it is, it is a forceful bad chemistry of different materials trying to create an image of peaceful coexistence. Add to this, live pulse of human system which always is avoiding the cold metallic surface in quest of animal imitated substitute: leather, a semi-matrix for adaptation to environment. There are always a mediator between two concepts, man and machine: the part.
When act of touching happens the unity of matter will start; the coexistence of physics, one concave, the other convex (considering the complexity of their behavioural pattern). Concavity is the nature of machine; an incompleteness of dimension; always extendable by means of vomiting or devouring a capacity totally differentiated from its physic. Human, the key, gas, liquid, air are parts of convex of context. Human is a part of the contextual composition; the bad chemistry between dead position and liveware. A moment later the separation begins that ends up to objectivity of one: the movement of concave, the release of convex.
2. What is the most similar building to Automobile?
A vast parking lot, the land of minimum connection; fills with mere compositions. Neighbourhoods is not an appropriate term for such arrangement; there is no sense of neighbouring. The volatile dead machine loses its place and disappear; soon it replaces with another object. In a short period of time many factor changes: colour, size, shining capacity, elements of reflection, voice tone, when they gain their objectivity and after that lose their raum. More or less a parking lot reminds me of a time-accelerated city with rapid changing obstacle-moulds (a full scale intolerable prostheses -a palinode to last pieces); a stronghold that relay on volatile condition: automobiles can’t produce images of a building since they edited to be mobile and when they stop and lose their function it seem they are unwanted-object and not appropriate for dwelling. They are fine elements for wasteland; the replica of stability in an accelerated dimension.
3. AUTOMOBILE AND PROSTHESIS
I would say automobile is a primitive prosthesis with regard to its relevancy to a tensile, aged, handcrafted surface, on which it rolls on - limitation of flexural members for rapid dislocation and loss of its property as soon as it stops. I rather Consider boats a mere sophisticated media. They are always at slant (slope) status (when they slide on a surface). The crystal groundless under it has a opulent inter-dimensional identity. Penetrative volumes with a complex velocity. There is no sudden breakage of movement. The boat can penetrate two media in one time (water and air). We experience the same thing when we stop the car at a gas station to fill in the tank.
The car dies, the inter-course starts. In one moment there is a liquid connection between Stage set and dead composition.
We can’t experience new space with our limited sense of infiltration. This is one of those underground movements that hide from daily obvious experience.
But a search for a real plug-In definition actually happens in driving cinema.
Driving cinema IS more or less like parking lots, but with a linkage of common information between members. So the definition is close to a city, it’s not an accelerated in time but rather information:
The automobile dies. The voice plugs in: information for decoding the picture. Then what kind of prosthesis the automobile is? When it is static and mere composition and lots of movement happening in front of screen and the user is linked with a cable and having the same experience at the same time as the others.
4. AUTOMOBILE, CRASH AND HUMAN: How do you consider the architectural sphere of a human system in a car crash?
I think I have been pushed to the '- without organ' manifestation of a final episode. What actually happening is two parallel volumes move inside the set, all inside each other and surfacing each other; for ground and background, even though different systems moving toward final composition (fatal composition). All balance forces turning to a drastic change: the systolic and diastolic forces at the same time of crash changing the relation between two moulds and final shape negatriums. This situation reminds me an oriental sculptor who carves his sculpture inside sculpture (maybe several of them); the autonomy of form inside form inside form, but some how untouchable. For visual realization, there is a craving for destruction: step by step. Each step a crash: loss of total primary form, achieving the reminder; And again and again. Finally the product is memory and segment. The segment is still the perfect form even if it is assembled or carved out of surrounding, and by itself it is an identical matter. Are we going toward breaking the other shells and touching the inner system?
CRASH: FIRST EPISODE: THE VOLUME
The matter of disposition of volume. What we call natural relations or positions are subjected to change. A crash is new relationships of mould's surfaces. The negatrium experiences sudden closure, seismic movement; a type of shock of uncertainty that prevents accuracy, silence, and statical calculation. Moments later the disposition can be measured: volume inside volume inside volume.
THE CAR, THE HUMAN, THE LANDSCAPE
CRASH: SECOND EPISODE: THE COLOUR
The primary tasks of colour in crash is negation of system borders, even if the volume reminds as Programmed ............. The representative of containers will loose its shape in a very expressionistic manner, creating flattened volume, a very geometric polygon or island: sum of whole, the oil, the gas, the blood. Black-stain-red.
There is some sign of dwelling after crash: the relation we are trying to establish as outside / inside, and distinction between memory and present.
Crash is a final stage of producing chain. The realization of exaggerated components and departments. Somehow, it seems the crash product is an error or contradictory to the established aim since it can’t fulfil the primary program but the object is capable of reprogramming according to the new status. It’s not an automobile (as soon as it stops running) but rather a composition of elements. We usually reprogramming the buildings ....A crashed car is under the title of rehabilitation ; it means a program after an actual event. The architectural analysis of the car totally depends on the type of crash and consequently the type of product that comes out of the crash.
When I am pointing to the crash as an entity, I compare the matter with the relativity theory and the subject of an observational entity which is based on coincidence of two or more point-objects at a particular instance of time. Somehow these definitions remind me of the effective and necessary elements for happening the so-called crash; that is time, space, points, line, and surfaces collide in a very particular and exclusive manner which (by present dimension of analytical ability counted obscure and untraceable) contributes a unique behaviour each single time to a crash object’s elements. After a crash many dynamic element appear that won’t follow the known linear movement; so many parts broken and live in a suspense situation that can move naturally by means of turbulence. So the crash is not the end of flexural movement but could be the beginning of different types of none linear operations (operandum).
An automobile can’t impose any location prior to that moment. It loses its linear movement. As soon as it stops, it’s not more than a crash machine: a mere composition that can simulate a building, a hole, a cave, an anchor object.
Remarks on Asiatic Peace - no.1
I abuse myself, these fatal allergies I have ... I cannot yield; the toleration is also inane. My friends ask me, "Why are you so sick toward God?"... I answer: "How can I stay clean when god loves everything sickly?"... I feel peace with no sense of conflict, my rummage for mess is not a search to authenticate something or negate something else ... it is an inexorable search, an Asiatic one ... I cannot care ... a peace in which I become blurred and what remains is corpseflow (A. W. Hamilton), viscous and baseless, always seething, synthesizing with GAS through the necrophilic bubbles whose bodies are enclosed to burst in silent orgasms later, ... in GAS. Sticking into one's body, corpseflow removes the skin, extracts the sun-baked bones and flushes the rest into the anonymous flows evaporating at once and never return into cosmic cycles except as inter-dimensional filth, system and security leakage or the autophagic cycles of the surplus (Ouroboros), surplus of pain, surplus of solar radiations, surplus of pest. ... the extracted bones and the rest of the dry articulations are strategically collected before the panoptic eyes of paranoia and its States to be exploited as the architectonic fabrics for simulating Death through the discourses of solidity, they are buried, cremated, distilled, and turned into dust; however, these dry detritus are not only the pets and the beloved ones of the State, solidity, osseology and architectonic power but also the soiled carnalities of necrophilic engineers (1): ploughed by bare hands, wetted by convulsive breaths, irrigated by vaginal mucus, saliva and semen ... filth engineering of necrophilia ... All dry articulations are pulverized, working as a strange attractor for fluids and wetness: filth-flow ... This is a strategic contamination (schizotactic) at the heart of paranoia.
It is odd, everywhere collapses into darkness.
When it comes to darkness, we must think strategically.
... Peace is the absolute peace of decay; it is the pathetic essence of human life and intellection that one becomes fool enough to believe in peace as a resting place. To expect truce, comfort and quietude in peace is the dominant idiocy of human being who has been blinded by looting-hunger, parsimony, domestication, genesis, survival economy and subsistence. What Man describes as peace is a presupposition to stealth terror, pimping and institutionalization. Peace is about possession and decay ... for me, peace is sleeping with the divine in an exhumed grave: with the Mutant Dead God (2).I am surrendering myself to peace and its visceral evaporation, an exposure to the diffusing exultations ... drugged by mess.
Once peace begins to radiate, the lines of disturbance are wormed down not to cease to live but convoluting into vermiculate infestations (mephitic swamp, quicksand, mire, corpseflow, meat goo) of inter-dimensionalityor where everything becomes open and permeates through the other, following the inevitable softening and proliferation mechanisms of peace. ... infested by peace, openness is not only the anthropomorphian idea of being open but also being opened by the divine (3): the pandemic of openness (whereness), the laceration. Then, what are the technologies of terminal softening and fluidification of peace which lead everything to infiltrate into the other (openness) inevitably and at last evaporating into the gaseous spirit of peace (4)? - meltdown, rotting erect, moldering into slime and goo, fermentation, paralyzation by the plague, fibroproliferation (excessive scarring), "differentiating core and surface conjunctive discourse on the one hand and e-nervating affordance by cracking and evaporating all references (the avatars of pseudo-flux: referre or what it carries) and the economical nexuses on the other (evaporation as GAS encrypting mechanism)" (5), ... and eventually thawing to evaporative flows. Peace is becoming packthrough the moldering process.
All dimensional and solid properties of space sicken in the inevitable openness of peace; this is why one should expect the spatial reasonings (movement, bilateral exchange, formation, genesis, fluvial and laminar flows, deposition, ..., modification, appropriation, addressing and cognitive maps) transmute to the nightmares of space with rotting solid (mutation, becoming pack, the grim silence of the last word and the hubbub of the matter at the indubitable cold) ... "the nightmare of vital junk" (Kenji Siratori, Blood Electric) ... and at the end, everything evaporates. Philosophy always tries to immerse the 'Asiatic peace' into the oversilenced immensity of death or slyly uniting it with the pseudo-Asiatic (but heavy occidental) paradise of 'loss of will' (another modernized and twisted version of Christianity) to delay, conceal and repress the strategicspirit of 'Asiatic peace' on the one hand and secure itself through the defense / offence camouflages on the other ... never knows, strategy melts away all camouflages (this is the mercury law of Strategy.) ... strategy releases camouflages as the undercover agents one comically manipulate against strategy, itself ... never knows any plan to alter a strategy, any neutralization process or dealing with strategy even a slight touch fertilizes the epidemic distribution of strategy, fertilizes the mess to multiply, to swarm, more mess, more strategies, more mutations (the gaseous law of strategy). Asiatic peace as a strategy has nothing to do with conflict (what is considered as its terror) ... it decomposes conflict ... but, it is infective (epidemic and contagious), it is a pest by essence, contaminating everything it probes ... this is really such an appalling Thing that not only the occident but the entire anthropomorphian race finds as the 'Unthinged Horror without genesis' (6) ... absolutely cryptogenic ... it should be called 'Desire to evaporate', GAS. Peace does not simulate or represent death as a tactical line trying to wipe out the Will and its properties ... and it is not death or its extension ... it is messing with death and messing with will (Mess me up: Will-mess) ... a sticky substance fusing with death and generating mess; pouring necrophilistic juices over death, then, gasifying them all ... death is rendered vowelless and totally damaged in the envaginated bodi(es) of femininity ... or when even death becomes a woman ... earth calls ... mother earth calls.
Western critico-paranoid agents have only two presupposed cognitive maps for 'Asiatic peace': one, Loss of Will as their own 'domesticated Shangri-la' (Buddhism?), then Revenge as a fermenting cloud rising from the entrails of Asia, taking flight on the sky of the western lands to corrupt them. Ramón y Cajal's For a secret Offense, secret Revenge (7) (A secreto agravio, secreto venganza), Thomas Mann's Death in Venice and among contemporary writers Istvan Csicsery-Ronay's Futuristic Flu or the revenge of the future (8), all are bound to this ruthlessly colonial (and utterly pathetic) but disguising philosophy: "for a secret offense, secret revenge." ... Laura Otis in her work Membranes (9), in spite of its academic prose, uncovers the revenge formula with an insightful tenacity, showing how the formula of revenge (for a secret offense, secret revenge) entangles deeply with the Asiatic horror that colonialism and its paranoid agents find on their own grund. On its (revenge formula) rigid dimension, the colonialist almost behaves in a chauvinistic way, capturing all interactions and communications of the Outsider with himself through his own self-introspection into the remorseless formula of revenge / avenge, then, seeking to purge all avenging / revenging agents (outsider) with the same degree of remorselessness that one should establishes to protect himself from the revenge of the other. As the continuum of this over-simplifying and artless investigation of the colonialism into revenge, there is also another pitiless yet maneuvering and deceptive manipulation of this formula; instead of a despotic and stupid counteraction, the critico-paranoid agent ascribes this formula to all participations, engagements and interactions to not only give himself a relief over the pestilentially complex multiplicity of the things and events (including the Asiatic horror) which are out of his grasp and expectations, but also reduces all multiplying and epidemic (the openness of pest) interactions of Asia with the West as gas-warfare or strategy to the molar conflictual tactical lines. What they can notice is only lack and since Asia and its sister, Africa, both lack (communication, interaction, etc.) on a presupposed critico-paranoid plane, they behave according to the revenge formula. For Istvan Csicsery-Ronay, the doctrine of lack and revenge formula swells into a cosmic scale and not Asia; but it is a representation of applying the old revenge formula to Asia itself at a more disguised and intense level. ... However, Asiatic peace and African jungle fever work with the mutating strategies of pest-warfare and the total openness (being open and lacerated opened) or affirmance whose contamination is base-communication and base-participation. I wonder how effectively and efficiently, they embed the revenge formula to Buddhism (what has attracted their appetite as a reformed version of Christianity). Maybe as skilful as to make a medical manifesto looks like a science fiction short story (For a secret offense, secret revenge) and a fully SF essay (not as it claims what it is) as a medicinally sweet report (Futuristic Flu or the revenge of the future). If I am finishing the discussion on revenge formula here, it is because even discussing the dimensions of vengeance burns me as a boiling enema ... leaves me in a condition as if I cannot stop vomiting from my nostrils.
Peace or the green silence: Plunged into inter-dimensionality of peace, the grids and dimensions are n-plexed, at the same time, marred and become imperfect, transmuting to the recombinant lines (as in interspecies transfer of gene by vectors ... openness) whose all activities are replaced by mutation since in peace, all spatial properties, localities, inclinations, maps, positions, economical transportations and 'surface / core' discourses collapse on each other; they are enervated and somehow incapacitated to carry and bear anything solid, circumpolar and metronic (10) even a single reference... Once all nervous systems of dimensional movements in any form implode; the ultimate nightmare of snuffed solidity arrives from everywhere: Mutation (or the proliferation without reference) (11). In peace, the homicidal lines of disturbance, annihilationism and violence are not effaced, even they are not forced to stop or rest in someway; they are bent and deflected to each other's head, to run over each other, to infiltrate each other and become the recombinantlines of peace whose dynamism is replaced by mutation. In peace, the lines of disturbance and noise are not suffocated; they are packed and transmuted to the vermiculate lumps rotting to the core; noise becomes a pro-fane silence, the 'droning' sound of locust swarms or the jungle noise droning without end: the green silence. Consolidated consistency is something irrelevant to this silence (but contingent as a mutating mode) since it is reliant on an inner integrity or concrescence (as in A. N. Whitehead's Concrescent process (12)) which has an ultra-architectonic essence, originating from a consolidated(ing) wholeness between a 'surface' and an 'applicable system to that surface' on the one hand, and an affordance (13) (J. J. Gibson) or a semi-autonomous appropriating behavior among the constituents of both the surface and the applied system on the other; in this way, everything is kept in a degree of oneness that is not a total unity, totality or a homogenous uniformity as it is usually considered but an architected sphere capacitated for accommodating, dwelling, living and subsistence for everything (raum), a despotic but disguised and sophisticated survival economy, assembled through numerous techniques of appropriation and domestication, consolidation and methexis (economical participation), subsistence and a supersurvival economy (not a mere survival but subsistence overload or when rush of subsistence eradicates everything but the anorexic hunger of a mega-survival, namely, subsistence overload.) Consolidated consistency is knitted on the metrons, dimensions, appropriated dynamisms, static nobilities, polarities, ground and solidity ... or all those architectonic lines which implode under the epidemic openness of peace inevitably, all those which are infected by becoming pack, all those which are virally replaced by Mutation. In openness, consistency is the supersoft continuity of the nonhuman noise ... the profane silence. Filth-flow of total openness (epidemic open) is imminent to all consistencies.
... Peace: where surfaces mutate to each other; affordance(the thermo-economy of consistency and Survival Economy) transmutes to venereal alliance and turns into the symbiotic correlations; subverting thermo-economical relationships, referential integrities, representing / signifying bonds, filiations, tendencies and bilateral exchanges with Possession (i.e. base-communication) (14)
In peace the destructive lines of melee are kept totally open to each other: thousands of war beasts, hungry and rabid, but not alive, more accurately, not warm, not functional, not domesticated but drained of utility, cold-melted and moldering over each other (silent gangrene), permeating through each other to be enriched as a pack -- contagious and shadowing -- an anonymous cloud raining venom, smearing the gulfs of Antarctica. Boiling as a rotting goo, mutilating the lines of violence, becoming polluting agent, becoming jungle, becoming mutant, becoming infective strategy, becoming anonymous to all eternity; this is the ultimate training lesson of war beasts ... in peace ...You can find such strategies in Asia.
... Asphyxiated by Asiatic peace ... Once existence is exposed to Asiatic peace, it sinks, shivers in nausea, vomits itself, becomes wet, evaporates and collapses into 'Anonymous-until-Now' ... the sacred mutilation.
To 'mutant dead god': "Help me the little freeze."
(1) On necrophilia, see: Pestis Solidus and Through the anonymous histories of corpse and the History of Death
(2) On Mutant Dead God: see A Good Meal
(3) On being open and opened, see: A Good Meal and Cata
(4) On the terminal softening processes, see: Decay
(5) From Negarestani, R., GAS: A Project on Anonymous Materials (The Necronomicon of Deleuze), unpublished:
"Inter-dimensionality does not manifest in anomalous tunnels and holes which are connective (as in gap junction or nexus) rather than inter-dimensional but the contaminated and laid open solidus, an inter-dimensional, inter-phyletic wreckage that renders all metronic spaces simultaneously redundant and defunct; rendering off all economical flux-gates of pseudo-flux (based on the economical openness and not closure). Inter-dimensionality is the anonymous topography of GAS, or unground, the corpse of solidus whose evaporation is imminent: a ( )hole with an evaporative W. GAS is a surface consuming plague, releasing non-recyclable excrement in the form of plastic spirit. Isn't spirit the question of GAS, the incognitum hactenus (Anonymous- until-Now) and Unground?"
(6) On the (un)Thing without genesis, see: Cata
(7) See Cajal, S. R., Vacation Stories: Five Science Fiction Tales, trans. Laura Otis, University of Illinois Press, 2001
(8) See Csicsery-Ronay Jr, Istvan, Futuristic Flu or The Revenge of the Future in Fiction 2000: Cyberpunk and the Future of Narrative, ed. by George Slusser and Tom Shippey, Athens and London: University of Georgia Press, 1992
(9) See Otis, Laura, Membranes: Metaphors of Invasion in Nineteenth-Century Literature, Science, and Politics, The Johns Hopkins University Press, 1999
(10) On Metron, see: Pestis Solidus, especially endnote 3
(11) On Mutation, see: Cata, Blood Electric: A Review on Blood Electric by Kenji Siratori
(12) The rationalist and neo-idealist readings of Nietzsche and Deleuze have tremendous talents to hide a huge amount of theological, militant, domesticating and thermo-economical prescripts in themselves; coalescing Deleuzian Becoming (becoming vampire, becoming pack, becoming woman and imperceptible) with Whitehead's concrescent process. Although one flipping through Deleuze writings (Mille plateaux and Le Pli in particular) may assume this exploitive intimacy but sinking into the heart of Deleuzian epidemic of Becoming, it's impossible to be deaf to the ecstatic screams of concrescent process being torn to shreds (lacerated open). Concrescent process is a hegemonic 'all together', spreading all along the economy of subsistence and solidity, Genesis and its con-solidation, affordance and Survival Economy. When solidity enters the non-rigid state of itself or 'solidus in circulation' (diagenesis, laminar flows, fluvial / alluvial processes, sedimentation of flow, metronic fluxes, Aristotelian mega-circulations and the economy of pseudo-flux) the molar / rigid / static state of solidity which is the most naïve state of solidus in circulation and solidity is reconfigured and replaced by a non-rigid and fully dynamic state of pseudo-flux as in the form sedimentation process and fluvial / alluvial flows (slope processes). The pseudo-flux of solidus is solidity with minimum form, monolithic contents and concentrative tendency. These minimum tendencies are, in fact, the ultimate tendencies of solidus in circulation and solidity (subsistence, originating solid, running as solid), appearing as the concrescent process and the processes of the same kind - all stealth, disguised, dynamic, autonomous and utterly loyal to solidity and its ultimate thirst for subsistence and survival economy. (On 'pseudo-flux', see: Pestis Solidus
Economy of subsistence is a necessity for solidus in circulation and its desire to remain so (deserted solid), even by means of transformation of solid into laminar flux, injecting dynamism to solidity and sacrificing rigidity. To this extent, concrescent process is an economic program for solidus in circulation and solidity, a con-solidation par excellence; a process to maintain the consistency of solidity through the flux. The concrescent process is a dynamic methexis (platonic and economical participation) among all constituents, parts and elements; however, it does not force them to function in someway or another (bipolar tendencies) but compelling to run and originate (originating as running) according to the consistent and affordance-based (economical) participation of all parts (methexis) which assembles / consolidates an economic network of surviving, of dwelling and subsistence for each part and element through an economical dynamism and genesis which is usually mistaken for Deleuzian Becoming.
On the other hand, concrescent process joins Genesis and the Christian doctrine of Genesis Day that is a genesis or a laminar morphosis through solidity and its states of architecture, consolidation and consistency: everything SHOULD participate to originate through Genesis Project (genesis: gignesthai: be born or produced) to SURVIVE ... it is the only way of survival, as survival is nothing but the subsistence of solidity and originating through ground-based Genesis ... it is the final solution, the Law of Concrescence and Genesis ... it's the vital guarantee of concrescent process coming from the participation of all parts (creating a sphere of dwelling - raum) or an all together in and through which everything should participate for living. Genesis Day needs concrescent process as a mode of dynamic consolidation, architecting while running and transporting everything in an architectural all together (methexis) that is to say, investing solids through the dynamic processes to maintain its survival forever, engineering solids while running. Concrescent process is both a dynamic and a durable participation that secures the subsistence and its economy through con-solidation, neatly connecting everything to each other in a dynamic sphere to originate, carrying and transcending Genesis to eternity (originating process), cultivating solidity and circulating the con-solidation of Genesis through the originating process. Concrescent process is running all throughout consistency of Genesis, of solidity and Solidus in Circulation, and the economy of pseudo-flux. This is why, there is an extreme affinity between concrescent process and the Christian doctrine of Eternal Progression or Deification (apotheosis); deification is Becoming Son (Christ) and according to Cyril of Alexandria, "We shall become Sons by participation (methexis)", by eternal concrescent, by carrying the architectonic forces of solidity, by transcending little sons to the Son, by everlasting progression, by originating through Genesis and its con-solidation, by survival through Solidity, by flowing but having only one position - a frugal orientation to the rest of concrescent process, by live-ing that is nothing but the subsistence and the surviving machinery of solidus in circulation or solidity, by streaming as the sediment of pseudo-flux, by running and running through the never-ending circulations of solidity and the con-solidation processes.
(13) On affordance, see: Cata-, especially endnote 3
(14) On possession, see: Acephalous Mouth
Edited by blinkandwheeze ()
Iranian account of Gog-Magog Axis
Recorded History. Masonry in Iran began its activities in the mid 1850s-early 1860s with the formation of an unaffiliated, unofficial lodge of Faramoosh Khaneh, a puzzling word means ‘The House of Oblivion’ (this Persian term coined for Masonry in the late 18th century India). It was founded by Mirza Malkom Khan Nazem-al-Dawla, an enigmatic reformist with secret connections with Russia and Britain. At the first steps, Faramoosh Khaneh tried to attract the most influential political figures especially Qajar princes.
Later, the lodge was re-established as the Lodge of Biedaari by one of Malkom Khan’s disciples, and played an important role in (especially against) the Constitutionalist Revolution in 1907 as well as the economic / military / cultural poverty of Qajar dynasty (there are many documents that the British presumably regarded the Masonic link to the Qajar princes as potentially useful if it ever proved necessary to use them as a means of pressure on the Persian reformist government).
According to documents: “it is no exaggeration to speak of a Masonic network, linked to the French Grand Orient, having come into being among Persian diplomats in Europe during the second half of the 19th century; the Masonic lodges provided a venue where they could congregate with European statesmen as well as with each other. A second ambassadorial initiation into the lodge Sinceàre Amitie‚ took place on 28 February 1860. Those initiated on this occasion were the ambassador, Hasan-Al Khan (later ambassador in Istanbul), Mirza Sadeq Auqa, and Nazar Auqa (later himself to become ambassador to France). The initiation of Mirza Farrokò Khan two years earlier was recalled, and his devotion to Freemasonry praised as inspiring his contribution to the regeneration Persia was allegedly undergoing "through impregnating itself with the spirit and genius of France" (Bulletin du Grand Orient de France 15, 6850 (=1860), pp. 396-97). From this statement can be derived the conclusion that the motive underlying the French propagation of Freemasonry among Persian diplomats was not so much political as cultural, an expression of the megalomaniacal mission civilisatrice that was proclaimed by both imperial and republican France. (Le Monde maçonnique 15, 1873, pp. 174-81)”
However, I should add the first Masonry Lodge in Iran was not connected to any European lodges ... it was totally unaffiliated; even it had its own ranks; when people accused Malkom Khan of subverting Islam and Shia, and characterized the Lodge for its dark secrecy, he explained, this was precisely because prudential concealment (ketman) is a well-established principle of Shia religion in Islam, and the goal of masonry was nothing other than establishing fraternity among the believers (the goal of Shia).
During Pahlavi dynasty, however, the Lodge was transformed to Homayuni Lodge received direct orders from Shah and Pahlavi family. Esmaiel Aien in his superbly documented book (in three volumes) discusses how the Lodge played one of the main roles against Mohammad Mosadegh’s government. (Iran’s prime minister who canceled all oil contracts with Britain and nationalized oil production).
There are so many details and documents around Masonic movements in Iran, especially after the publication of Aien’s controversial work entitled ‘Faramoosh Khaneh and Freemasonry in Iran’. Apart from historic documents on Masonic secret missions in Iran, and how they strengthen the rise of some of the most problematic sects in Shia religion (after the revolution, this was the main reason that the Islamic government chased down, banished and imprisoned Masonic figures) to undermine the foundations of Shia in Iran, there is also another approach to Masonic conspiracies in Iran especially discussed by Shia Islamists and it returns to Shia interpretations of Quran and Hadith; in Surah Al-Naml (The Ant), the lineaments of Masonic Fraternity correspond with the secret missions of The Brotherhood of Nine (Brethren of the Craft?) whose murders, conspiracies and perjuries destroyed the once rich and prosperous city of Tahmud. In Hadith the Masonic characteristics correspond with Dajjal who disguises as the Christ and the righteous ones, and Gog-Magog conspiracies for spreading darkness and annihilating humanity.
* * *
Apocalyptic bonds between Masonic conspiracies,
The Brotherhood of Nine and Gog-Magog conspiracy of the Apocalypse:
Tes’a -- Noh -- Nine
The Brotherhood of Nine as narrated in Al-Naml was actually secret groups consisting of 9 members. Also, Masonic rituals are commonly performed by 9 elected Knights who use nine roses, nine lights, and nine knocks in the ritual. The number 9 is possibly the most insistent number in Islam, recurrently ciphering events as well as bonding the critical figures and events to each other. The Arabic letter Toin or (Ta) is the 16th character in Arabic alphabet but in Abjad system (1), Ta is the 9th letter with numerical value equal to 9. Ta is also among the Horoof-e (letters) Muqattaat which are used as the opening verses of 29 chapters in Quran. According to Abjad system, 9 is the highest number which is also the numerical value of Ta. There are many numerological discussions around Ta and 9 among which, I can point to:
Actually 4 chapters of Quran start with letter Ta and in each of these chapters the first person introduced is Musa (Moses); In Al-Naml (the Sura which also narrates the story of the Brotherhood of Nine):
“Now put your hand into your bosom and it will come forth white without stain (or harm): (these are) among the NINE Signs (you will take) to Pharaoh and his people: for they are a people rebellious in transgression.” (Quran: Al-Naml, chapter 27)
: Nine (= Ta) signs were given to Moses for taking to Pharaoh. Also, the first occurrence of the letter Ta as a Muqattaat Letter is in Chapter 20. Looking at chapter 20, the first mention of Musa is in verse 9 (=Ta). Where did Musa go in pursuit of the fire in Chapter 20? The sacred valley of Tuwa: Ta + Hamza (A Letter which stands for Musa).
Al-Naml or Chapter 27 (2+7 = 9)
Creation according to Quran has 9 signs and 9 stages.
1 Wet earth
7 Another Creation
As you see, 9 (= Ta) is the resurrection or the sign of Qyiamah (Ghiamat or universal awakening) or Islamic Apocalypse.
Mohammad has the numerical value of 92 (92 according to Abjad is Ta + Be or the word Teb meaning CURE for human illnesses. Also other names for Mohammad suggested in Quran start with the letter Ta (= 9).
And only 99 names of Allah have been revealed to Man.
Other cool aspects of 9 (according to Gematria and Mayan Tzolkin matrix): for investigating 9 as the key number see ‘END TIMES Alphanumerics’ (highly recommended) at http://hometown.aol.com/codeufo/endtimes_1.html (check other pages as well).
* * *
Gog and Magog Axis
The story of Gog and Magog (or Yajooj and Majooj according to Quran) in Quran:
(18:93) When he reached the valley between two palisades, he found people whose language was barely understandable.
(18:94) They said, "O Zul-Qarnain, Gog and Magog (Yajooj and Majooj) are corruptors of the earth. Can we pay you to create a barrier between us and them?"
(18:95) He said, "My Lord has given me great bounties. If you cooperate with me, I will build a dam between you and them.
(18:96) "Bring to me masses of iron." Once he filled the gap between the two palisades, he said, "Blow." Once it was red hot, he said, "Help me pour tar on top of it."
(18:97) Thus, they could not climb it, nor could they bore holes in it.
(18:98) He said, "This is mercy from my Lord. When the prophecy of my Lord comes to pass, He will cause the dam to crumble. The prophecy of my Lord is truth."
(18:99) At that time, we will let them invade with one another, then the horn will be blown, and we will summon them all together.
(Note: Zul-Qarnain; most of Islamic interpretation consider Zul-Qarnain as Cyrus, the Persian King, founder of Achaemenid dynasty.)
Following Hadith, Islamists frequently connect Gog-Magog to Dajjal and The Brotherhood of Nine who will join the Apocalypse for eradicating humanity from the Earth. In Islamic Conspiracy, Gog and Magog are supported by Masonic movements.
Ibn Khatir in his work Al-Bidayah wa'l-Nihayah (The Beginning and the End) writes:
“Gog and Magog are two groups of Turks, descended from Yafith (Japheth), the father of the Turks, one of the sons of Noah. At the time of Abraham, peace be on him, there was a king called Dhu'l-Qarnayn. He performed Tawaf around the Ka'bah with Abraham, peace be on him, when he first built it; he believed and followed him. Dhu'l-Qarnayn was a good man and a great king; Allah gave him great power and he ruled the east and west. He held sway over all kings and countries, and travelled far and wide in both east and west. He travelled eastwards until he reached a pass between two mountains, through which people were coming out. They did not understand anything, because they were so isolated; they were Gog and Magog. They were spreading corruption through the earth, and harming the people, so the people sought help from Dhu'l Qarnayn. They asked him to build a barrier between them and Gog and Magog. He asked them to help him to build it, so together they built a barrier by mixing iron, copper and tar.
Thus Dhu'l-Qarnayn restrained Gog and Magog behind the barrier. They tried to penetrate the barrier, or to climb over it, but to no avail. They could not succeed because the barrier is so huge and smooth. They began to dig and they have been digging for centuries; they will continue to do so until the time when Allah decrees that they come out. At that time the barrier will collapse, and Gog and Magog will rush out in all directions, spreading corruption, uprooting plants, killing people. When Jesus, peace be on him, prays against them, Allah will send a kind of worm which kill them.”
(Note: The Worm(s) as a Savior is one of the signs of Qiyamah (or Islamic Apocalypse); compare it with the Nemats (the huge Gluttonous worms at the temple of Moloch / Molekh / Malec; or the worms / nemats germinated on Zahak’s shoulders)
In prophecies of Ezekiel (chapters 38-39) Gog is addressed as the prince of Rosh (Russia), rising from the north with the support of many nations and invade "the mountains of Israel", spreading out "like a cloud that covers the land".
In later interpretations Gog and Magog are considered as Khazar Jews. Ibn Khatir also, writes: Yajooj and Majooj (Gog and Magog) are the people who traditionally inhabited the area between the Black Sea and the Caspian Sea: the Khazar Kingdom.
(Also according to Islamic Encyclopedia: “Hasdai ibn Shaprut (the treasurer, court physician and minister of (Caliph) Abdar-Rahman III (912-961 A.D.) in Spain) asked in his letter to (Khazar) King Joseph was whether the tribe of the Khazar Jews had any connection with the ‘lost’ ten tribes - that is, the ten tribes of the Tribe of Israel who, as we have already seen, became known as the Israelites (as opposed to the other two, who became known as the Judahites), and who were disowned by the Judahites, and who 'disappeared' after becoming conquered by the Assyrians (in 721 B.C.).
King Joseph categorically stated in his reply that there was no such connection whatsoever. In providing a genealogy of his people, King Joseph, writes Arthur Koestler in his book, The Thirteenth Tribe, "cannot, and does not, claim for them Semitic descent; he traces their ancestry not to Shem but to Noah's third son, Japheth; or more precisely to Japheth's grandson, Togarma, the ancestor of all Turkish tribes."
The Jewish Encyclopedia says that the Judaist scholars had no doubt as to the genuineness of this correspondence, in which the word Ashkenazi first occurs as denoting this sharply-outlined, hitherto unknown group of "Eastern Jews" and as indicating Slav associations.
This answer of King Joseph is very significant, not only because it demonstrates conclusively that the Khazar Jews are not Semitic but also because of the following details (2), the uncle of Togarma, according to Genesis 10.2-3, was Magog.”
After 1979 Revolution, ‘Gog and Magog’ has been continuously considered as ‘the East and the West’ supporting Israelis. The famous Iranian Slogan of ‘Nah Shargi, Nah Gharbi’ (No East, No West) shows that the militarized, political and economical movements of Islamists are all against this Axis which is called ‘Gog and Magog (Yajooj and Majooj) Axis’ here; actually, George Bush’s notion of ‘Axis of Evil’ was a less complicated modification of ‘Gog-Magog (Yajooj-Majooj) Axis’ already suggested by Shia Islamists, a re-modification which can be easily digested by the masses.
Within Shia religion, there are many powerful sects among which some of them are enthusiastically trying to expand the dimensions of Islamic Apocalypticism and align all their political / cultural / economical / religious strategies according to Islamic Apocalypse (Qyiamah or Ghiamat) or more precisely engineer strategies to speed the Rise of Qyiamah (triggering the Apocalypse); this is why they eagerly try to lure ‘Gog-Magog Axis’ out of its temporal peace (“luring the beast out of its cage, releasing it whether by means of cooperation or by means of terror”), forcing it to accomplish its final mission: starting its irreversible World War on the globe.
(1) ABJAD is an acronym derived from the first four letters of Hebrew / Arabic / Persian alphabet. It refers to the use of letters as numbers or numeric values. With the introduction of Indian numerals and the rise of Algebra, Astronomy, etc in Islamic countries, the communicative use of letters declined and ABJAD persisted mainly in astronomical tables (Persian Zij), astrological horoscopes (Ostorlaab) and chronograms until the modern age. ABJAD numerical values are also applied to magic squares, talismans, and sacred books (ex. Horuf-e Muqattaat in Quran). The credit of working with ABJAD in the most extreme fashion for deciphering the words of Allah, diagramming mysterious cosmologies, etc returns to Horoofi sect in Islam (Horoof means letters) founded by Fazl-l’allah Astarabaadi. (You can check this on the net)
(2) I have removed all details to shorten the text. Here more materials cited in Genesis and Ezekiel’s prophecies:
(Genesis, 10:2-4): The sons of Japeth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah. And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim.
(Ezekiel 18:6): Gomer and all his hordes; the house of Togarmah in the uttermost parts of the north, and all his hordes; even many peoples with thee. (Ezekiel 37:28) Then the nations will know that I the LORD sanctify Israel, when my sanctuary is in the midst of them for evermore. (Ezekiel 38:1-4) The word of the LORD came to me: Son of man, set your face toward Gog, of the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him and say, Thus says the Lord GOD: Behold, I am against you, O Gog, chief prince of Meshech and Tubal; and I will turn you about, and put hooks into your jaws, and I will bring you forth, and all your army, horses and horsemen, all of them clothed in full armor, a great company, all of them with buckler and shield, wielding swords
The AOE, etc. (cont.)
Alphanumeric conspiracy of Dahak (or ten plagues) according to ABJAD system
ABJAD: Dahak (1) (ten plagues) = 30 which is the numerical value for the Arabic letter Lam (= L). Lam is the 23rd letter in Arabic alphabet (Alifba)
There is one quality in the Letter La(a)m that is unique among other Arabic letters. If you write the letter Lam as a word it becomes ‘Lam Alif (Aleph) Meem’ (remember it for later developments). The Letter Lam as a word contains the Letters Alif and Meem. No other Arabic Letter when written as a word contains both Alif and Meem.
And I should add: Lam is among Mughatta’at letters (2) in the Koran.
Zahak = Dahak = Dah (Ten) + A(a)k (Plagues) = 30 = the letter Lam = Lam (30) + Alif (1) + Meem (40) = 71
Excluding the letter Lam, there are only three Arabic Letters which contain the letter Lam (= L) when written as words:
Alif = (ABJAD = 1)
Dal = (ABJAD = 4)
Zal = (ABJAD = 700)
The numerical value of the Letter Lam is 30, so it is mainly connected with the number 3. Consequently the letter Lam (= 30) is connected to the letter Jeem (= 3) and also to the Letter Sheen (= 300).
NOW WE HAVE:
There are 3 chapters in the Koran named with the initial letter Jeem (= 3)
Chapter 45 : Jaasiyat
Chapter 62 : Jumaa
Chapter 72 : Jinn
There are 3 chapters named with the initial letter Lam (= 30)
Chapter 31 : Luqman
Chapter 92 : Layl
Chapter 111 : Lahab
There are 3 chapters named with the initial letter Sheen (= 300)
Chapter 26 : Shuaara
Chapter 42 : Shura
Chapter 91 : Shams
* * *
As it was mentioned the letter Lam when written as a word has three letters
(Lam (L) – Alif (A) – Meem (M)):
Lam (30) + Alif (1) + Meem (40) = 71
The opening verse of the Koran begins with these cryptic letters (all Mughatta’at letters):
Alif Lam Meem
... a composition which is not word at all but is read as ALIF LA(A)M MEEM in Arabic.
Alif + Lam + Meem = 71 = Dahak
As you see the position of Alif and Lam has been changed. (I should explore this.)
The following verse after “Alif Lam Meem” is the most famous verse of the Koran, by which the Koran challenges all other Books (what Islam claims as its sole miracle):
“ALIF LAAM MEEM (1) That is the Book in which there is no doubt, a guidance to those who ward off ” (Koran: Al Baqara)
71 = Letter Ein + 1 (= Alif) (More on this later)
Dahak (Ten Plagues) is the Gate.
* * *
In the Koran, the letter Lam is always preceded by the Letter Alif (= AL)
Mirror Effekt: Alif (= 1) + Laam (= 30) = 31 and there are 13 occurrences of ‘Alif + Lam’ combination in the Koran.
In ABJAD, the letter Lam is between the letters Jeem and Sheen. The middle chapter of the Koran that is named with the initial letter Lam is Layl (THE NIGHT). This is the 92nd chapter in the Koran. Layl = The Night = 92 = Mohammad
The name Mohammad according to ABJAD: (in original Arabic the letter M is stressed by the diacritical mark of TASHDID that means it is written with one M but read as two ‘M’s) ... Also, the letters A and O in the English format of the name Mohammad are merely symptoms of the Indo-European transformation of a vowel to a letter so they can’t be calculated:
M (40) + H (8) + M (40) + D (4) = 92 = The Night
H: there are two kind of H in Arabic / Farsi; one has the numerical value of 8 and the other has the ABJAD value of 5. Mohammad is written with the first kind of H in Arabic.
Now the opening verses of the Sura Al Layl (The Night):
(92.1) I swear by the night when it draws a veil,
(92.2) And the day when it shines in brightness,
(92.3) And the creating of the male and the female,
(92.4) Your striving is most surely (directed to) various (ends).
(Note: if you apply the mirror effekt to 92, you get 29 which returns to the letter Lam in exciting ways ... more on this later)
* * *
According to the Koran, the four main angels who are connected to terrestrial affairs:
IsrafeeL, JibraeeL, MikaeeL and AzraeeL
As you see all ends with the letter Lam.
Israfeel starts with the letter Alif (= 1)
Jibraeel starts with the letter Jeem (= 3)
Mikaeel starts with the letter Meem (= 40)
Azraeel starts with the letter Ayn (= 70)
70 + 40 + 3 + 1 = 114
... the Koran has 114 chapters.
(1) Zahak or Dahak represents late Arabic transformations of the strange name Dahak (or Dah + aak = Ten Plagues); Zahak is the Arab-Persian king of the most ancient dark ages, he is also known as the Dragon-King because of two worms (Nemat) germinated on his shoulders (traces left by Ahriman or Druj’s gift when the Mother of Abomination kissed his shoulders); the giant worms (Nemats or lines of vermiculation) on his shoulders fed on sacrificial meals. He anti-oedipally slaughtered his family: “I feel no shame, no remorse, no pity” and brought ten pests to the earth. He is still chained in a subterranean cave at Mount Damavand (the North Mountain) awaiting the Apocalypse. In Zorostarian ciphered calendar he is frequently narrated as the engineer of The New Pest Order
(2) Mughatta’at letters: There are twenty-nine Suras in the Koran that start with disjointed letters, known in Arabic as Al-Maghata’at. These letters on their own have no obvious meaning. There are numerous interpretations to the meaning and purpose of these letters. Various prominent Islamists such as Az-Zamacheryand and Al-Baaqilaanee claim that their purpose is to prove the miraculous nature of the Koran. As if to say “the Koran is made up of these letters, can anybody imitate one verse of it?” Sometimes, Mughatta’at letters are called the gates of Koran.
Example of the Al mughatt’at: "Alif Lam Meem." (2:1)
ANTHROPOPHAGOUS, Zombie and the Outside
I eat everything: people, buildings, stars, trees. I am a maggot, a cancer, a plague from Saturn. I consume but I produce nothing, not even a fertilizing shit, only an unfertilizing shit, an alien shit. There is nothing growing in my wake.
Attractors of the Outside. Moderate techno-capitalism, pseudo-flux economy (post-industrial solid), and horror genre have understood the potentialities of Zombie well; early Stelarc's works are suggesting Zombie as a machine engineering "unexpected ways of accessing, interfacing and uploading the body". The idea is that Zombie is not fertilizing by any means as you suggested. However, it is an extended site to an extreme and senseless degree of superficiality on whose plastic anomaly control cannot be scaled but commits a moderate suicide, gaining a phantom movatar capable of uprooting the remnants of monolithic solid and transforming them to liquid interfaces which do not avoid the anonymous intensities of outside but prepare themselves for them; they prepare themselves for the moment that the anonymous intensities of the Outside impact upon their surfaces; this is the exact moment in which the whole impact (Call it encounter with the alien) is triggered within the panorama of Genesis. Here is no moderation, domestication of intensity or Capture process at work but potentializing a horizon in which the intensity becomes a 'free' and 'desiring' partner in engineering the Genesis Project. The conventional horror genre as the knowledge of the Outside is very well aware of the involuntary fertilizing lines of the Outside and how it is possible to panoramize or landscape (without direct domestication or control) the Outside and its horror in regard to Genesis Project and its appropriated/ing (architectonic) intensities.
The horror of the Outside or the Outside as an avatar of horror are frequently visualized through such extended and dynamic surfaces such as movatar, telematic scaling of subjectivity, or the Zombie genre in which self becomes a skin, a shedding skin, a grotesque dynamic ground, unconventionally irrigating itself by the anonymous intensities coming from the Outside -- alien. Such a ground makes extremely versatile architectonic lines, that is to say 'desiring slopes' out of the anonymous intensities of the outside, traveling on an undefined slope (Äy/ 0) whose missing coordinate is covered by ground through the Genesis Project (Äy/Äx).
I've discussed the entire panorama in Pestis Solidus article; here a part of discussion (skip the following passage if you've read Pestis Solidus):
The halftone of two pulsional principles: The diametric discourse of this and not-this is assembled through the appropriation of a processing intensity (comes from without) triggered at the threshold of a surface; traveling on an undefined slope, namely, horizontic sphere or a slope with a missing coordinate: Äy / 0 'coming from the Outside'. As the processing intensity edges at the threshold of the surface, it sparks and the surface recoils back to a regulating intensity (not necessarily regulated), and a surfactant, an active surface or a liveware (the appropriating ground). The surfactant concentrative engine is accustomed to enter an atmosphere of resistance through the heart of the impact panorama.
This resistance toward the processing intensity unfolds as micro / macro slopes and spreading out circular configurations through which the diametric discourses are initiated. Here it goes, the entire of this panorama recoils and deposits in Genesis. Genesis is assembled through both surrendering and resisting attitudes toward anonymous intensities coming from the Outside, the economy of 'solidus-in-circulation' tries to both exploit and resist the processing intensity. While the regulating sphere renders the intensity as a regulator (appropriator: fertilizer) appearing in polar (positive or negative) coordinates, the resisting sphere exploits this appropriator (+/-) as a trigger to configure the whole Genesis Panorama through diametric (polar, inclusive/exclusive, dynamic, genetically configured) discourses. In Genesis, everything is under the Solid essence of these regulating mechanisms that propel solidity as the surplus value of the entire panorama (Genesis). Plunged into the Genesis panorama, solidity appears as framing (but dynamic) molds (mold and cast process of solidity) ... molding (genetically configure: Origin) compositions in the form of slopes ... making them work through slopes. What we call rigidity is the off-threshold or the most insignificant part of this 'panorama i.e. Genesis or 'Solidus-in-circulation' ... or when the undulating slopes of the pseudo-flux become stagnant ... or when the appetite of solidity for Genesis and origination steps down.
I'm both a heretic and a renegade in the schizoanalytic approaches toward outside and its horror (See Death as a Perversion). Blinded by the immensity and pestilential bonds of Druj-, I've lost all my faith in the horror whose germinating (un)ground is merely outside (so all its avatars: aliens, viruses, etc.); instead, I've been possessed by the schizotrategic maneuvers of paranoia (including that maneuver toward the Outside), and the strategic horror of Druj- working through p/0 (consider p for paranoia, power, puissance, etc); Vaaung's Meltdown Plague diagrams such a darkness fibroproliferating the anonymous intensities disloyal, untrustworthy and treacherous to all dimensions but where in its epidemic and 'cruelly open' sense.
On the other hand, the conventional zombie survives at all cost (as what portrayed by Fulci, Romero, Franco, et al.) to be unsummoned by the Holy Water at last; it has a close affinity with Holy Water; it advertises holy water like a billboard in a desert advertising Coca Cola. My favorite Zombie is the one in Joe D'Amato's poorly directed but inspiring movie, ANTHROPOPHAGOUS; (He)it is a fake Zombie (a pretentious zombie); the riddle of (his)its terrible hunger (the story of the movie) is enriched by 'what comes out of this hunger': undoing (him)itself, trying to eat (him)itself but just leaving a mess behind while visualizing the horror of his(its) ultimate hunger before his(its) speechless anthropomorphic preys.
and video games
>> Yes, I agree with your argument about the "sphere of game-systems" as a prosthetic art-writing? but why did you mention gambling, Francis Bacon, etc? Why not video game as a terminally genre-bombarded writing?
I'm not sure if anyone on this board is really interested in video games; but the recent products (especially on PC and PS2 platforms) have proved themselves as the unique works of total border collapse between genres, modes of writing, etc. Following, the emergence of video games for a long time, I've seen how video germinating fundamentally bizarre entities of power, narration, art, etc within such unlocalizable horizons of writing which are not really visual and in a similar way, disloyal to all forms of classic and even avant-garde narration or writing. An anonymous space incubating characters, power formations and concepts utterly disloyal to our innocent avant-garde horizons in cinema, literature, etc. It's frightening to think where they have all come and how they manage to disseminate themselves through such dangerously creative spaces.
I'm sure you have noticed the undeniable influences of videogames on contemporary cinema (esp. Hollywood products and Japan SF / Pulp-horror cinema), SF literature and even painting (painters such as Demetrios Vakras, Trevor Browm, Kawaguchi, ...); the only problem that disturbs me is that philosophers and critics are still trying to conceal the rise of these new entities of power, narration methods, cinema, politics, art-writing, border collapse, etc, in a purely paranoid and crypto-conservative manner, merely considering video-games as the symptoms of marketing, capitalist youth culture or the rest of Jameson / neo-Marxian critiques in the most ridiculous and boring ways ... arguing about camera's POV in First person shooters as a masculine inspection to Self, and the third person POV in Tomb Raider series as a feminist anti-perspective view; that's pitiful.
: Totally agree, but don't you think these incredible potentialities have all been withering in recent years?
Well, I don't think so ... I accept there are numerous titles out there imitating each other and transforming to art or even university projects but there are plenty of titles which are taking the creative ruin-architecture of the old games on PS-1 (silent hill, etc.) or Pentium 1 pc (System Shock, Blood, Ultima, ...) to somewhere else, anonymous to all current trends in art and literature (maybe, it's a reason for our collective perplexed attitudes toward recent V-games). I'm currently writing a reply to MS, about three definitely dangerous games, one Warcraft 3: Reign of Chaos and its wonderful, but heavily bombarded by critics, expansion pack, Frozen Throne; the second title is a long RPG entitled Never-winter Nights, and the third one is a technically beautiful RTS (Battle Realms). The first title is a bit too complex, too disappointing for a gamer (it rewrites the whole cosmogony and Genesis project of Paranoia and its survival economy on a new level of cosmophagic orgy) to be possessed but you shouldn't miss it.
Action games, too, are following this video-writing insurgency ... look for Sacrifice, Deus Ex, System Shock 2 (and even Thing which is a true sequel to Carpenter's Thing) or forthcoming Half-Life 2, Doom 3, etc.
Neverwinter Nights (the first episode in Neverwinter Nights video game series) pushes this occultural conspiracy of The People of the Eye and their secret brethren to something more playful (see the pictures). The People of the Eye (the Oculites) and their apparently mason brethren are into something deeper, the Awakening Project.
Playing on The People of the Eye and New World Order (as in the ancient pahlavi texts called the Zahakian Age) on another level: exploring the ancient Persian demonology, one can stop and see the surprising similarity between Baphomet and Ashemogha (also Ashemaogha or Ahemogh) the ever-mutating demonic entity through which Druj- (The Mother of Abominations) performs its terrestrial projects. Ashemogha is not a name but a unique combination of Asha + Mogh (Persian original word for Mage), the false or unholy mage or simply the False Teacher, also known as the Deceiver in Vendidad. In Avesta and ancient Persian texts it is portrayed as the Great Camel (Zoroaster also means the Great Old Camel) or serpent-camel; a camel-demon with skeletal wings and winged feet, the origin of winged feet returns to earlier mythologies than Mercury who has winged feet (Alipes) too; winged feet are diabolical machines of flight possessed by Fallen Angels or Demons of Death and the Underworld. While angels take the lines of flights vertically and horizontally, winged feet provide demons and Fallen Angels with a diverse range of inter-dimensional lines of flight. Skeletal wings also are well-known because of their ability to synthesize sounds at the background of flight, musical machines making an infernal music out of the flight itself. Zohar one of the great text of Qabalah presents Ashemogha as the great camel-serpent who seduces Eve at the Garden of Eden. Ashemogha is all Baphomet with one exception: its head has been replaced by a goat’s head; possibly because in later cultures (during Sasanians) the camel was not the god of war and falseness any longer. In Persian texts, Ashemogha appears to Zahak or Dahak (Dah + Aak: ten plagues) at a place between Syria and Iraq according to modern maps, where also Dajjal, (Dahak + Druj?), the deceiver, rises (see An-Nuwas ibn Sam'an’s commentaries on this): “He will appear on the way between Syria and Iraq, and will create disaster left and right.” The last mysterious part (disaster left and right) obviously corresponds with two giant worms growing at the left and right shoulders of Zahak (earlier called Bivar-Aspa: A Thousand Horses, an animal multiplicity) after being kissed by Ashemogha (the great Camel ) on his shoulders, becoming One with Druj-; the giants gluttonous worms (nemat: thread) are supposed to feast on human brain until the annihilation of humanity. Ashemogha appears to Zahak to tell him about a great project for scouring humanity from the earth and finally Zahak starts to spread his New World Order (the Zahakian age or the age of ten plagues) by crowning himself as the Persian king after Jamishid (according to texts, he is still living at Mount Damavand in Iran). Ancient Persian Satanists (as Zoroastrian renegades) for the first time, discovered the drujih machinery working through Zoroastrianism, considered Zarathustra (the great camel) and his monotheism as the most faithful prophet and prayer of the dark mother (Druj) . Persian Satanists as the people of the Eye (the eye of Dajjal or deceiver) have diagramed the strategic (drujih) affirmation of Zarathustra to Druj in the most brilliant way. Through a very creative approach to darkness, they even crawled in the society of magi undercover, promoted the so-called orthodox practical / intellectual instructions of Zoroastrianism in the most frantic ways as it can be traced in Vendidad (the book of the law against Demon or anti-Druj law). This monotheism industry (complicated by the hands of Persian Satanists or the cult of Druj: later Yazidian) is the one immense plateau on which Judaism, Christianity and Islam have been germinated.
Qabalah as another creative approach to Druj-diagrams concocted by The People of the Eye has been developed under direct and indirect influences of Zoroastrianism; there are certain documents of the great influence of Zoroastrian magi (the cult of Druj) over Pythagoras (although there are rumors of a meeting between Pythagoras and Zarathustra himself; but it is not historically evident) who has empowered Qabalah with his insights into magic geometry, cosmology and numerology (cf. the Pythagorean magical pentagram held by Baphomet) ... there are also many documents of the influence of ancient heavily ciphered Persian calendar on Qabalah understanding of Cipher (the cult of Siphr or Zero: The Eye) ... this is the very Persian calendar which has not been deciphered yet and ends with (or according to Persian scholars: “is mapped according to”) the second rise of Zahak, the second Zahakian Age, the New Pest Order.
Zarathustra (the old camel) is Ahemogha (the great camel), the deceiver or the Strategist, the mastermind of monotheism, who becomes one with Druj, gives birth to Zahak (Dahak), ten plagues.
Edited by blinkandwheeze ()
intensity vs coldness????
From the coldness of the ground to the perversion of coldies (An addendum to Pestis Solidus)
This is an addendum to Pestis Solidus
What is the problem of a cenotaph or a memorial: an empty tomb? What horrifies liveware and its war-machines is not an empty tomb (whose affinities with politic of resurrection are undeniable) but a tomb, exhumed and messed up. Architectural policy of liveware does not reject destruction or de-construction but escapes exhumation … deflowering the face (white wall / black hole), marring and mangling it ... by messing the surfaces, scratching … skinning … burning … eating … turning to dust … cutting into the core, with bare hands, daggers and nails, enzymes … saliva and breath … shovel and plow. Exhumation is all criminal and wicked but further and basically polluting and infecting as it undergoes the surface collision, necrotizing the architecture, proliferating hot and cold surfaces into each other, letting the cold evaporates and the hot be reeked up: Resurrection of the defiled body. The cold cannot be reheated; it is messed up. While Conflict oscillates between dialectical discourses of appropriating intensities (and not appropriated ones) to encounter dimensions (dimension: metron) through which it is absorbed by dimensional assemblages as a cultivating slope, exhumation turns to a strategy, criminal and cryptogenic. Exhumation has no anti-telluric political aggression; on the contrary, it diagrams the power formations of telluric economy not through Genesis Project and its Solidus-in-Circulation machineries but simulates them according to its own rabid rates of speed (mistakes in the speed of Genesis Project) and artificializing space (mute encryption). In exhumation, the where is experienced … the surfaces are razed down to a dust evaporating with no delay…then into invisible hazards synthesizing, infecting and mutating each other, bringing each other to an inter-phyletic wreckage: Plague, Strategy, Corpse, dry GAS. Exhumation has no liberating value unless you prefer to mention that it sets corpses free not as mere dead compositions or corpse as an assemblage of deathware playing the role of an inter-phase or a critical point facilitating the connectedness and confederation of flows in Genesis Project (a gyratory progress around the full body of the Earth), but something emerging from the perverse side of telluric insurgency and its artificializing processes such as a premature resurrection (resurrection of the defiled) which is abhorred by both nature and Genesis management, terminally composed surfaces instead of erased surfaces or simulation of Genesis Project on a molecular level and illegally, etc. The ungrounding process that Hyperstitional Capitalism (CCRU) suggests is the technical drawing of Exhumation (ex- + humus: grund) as both a necromantic practice over the dead (ancient without tradition) and their entombing methods by pinpointing the mistakes in the rates of speed in Genesis Project (or its potential insurrections: schizotrategic lines of paranoia), and a radically perverse modernization process (according to what tradition, on the course of what development, and through the groundness of which grund?). Hyperstitional Capitalism has nothing to do with vertical or horizontic spheres (passing through modernity to beyond) of modernity; it puts itself into a practical (not applicatory, productive or utilitarian) perversion toward anything grounded (entombed?); its modernization process is exhumation: sparking the plague of Anonymous-until-Now (a plague without any kind of incipient motion, of which modernization processes -- bombarded by affixes or not -- are saturated) and messing with coldies rather than coldness. We call our love partners, coldies.
Exhumation plagues niches (from burial chambers, raums, dwelling / accommodating systems to significations / subjectifications and facialities) from where they retain, economize and conjunct their raumers, interspersing them through the economy of affordance and pliable grids (reticulum) of economized intensities (slope-intensities) capable of appropriating, architecting, capturing and even in the most creative ways, fusing with other intensities (copulare) for generating them through the Genesis Project and its configurations; exhumation plagues from the medium. It is the medium as process -- a crisscross of fluxes streaming as intermodal torrents -- assembling (investing metron) the pseudo-flux economy of niche or to a greater extent, Genesis Project or solidus-in-circulation machinery whether by conserving and production (monolithic economy of niche) or endless inter-weaving and horizontal propagating of slopes and pseudo-fluxes for accommodating any mode of encounter (in the sense of conjunction, confrontation or convergence) and transcending its inhibitor (under the gravitation of inevitable hospitality) to that which introduces itself to everything as raumer or grounded(ing) agent, the polysemy of metron, the introspection of Genesis Project to itself or the semantic closure of Groundness which exfoliates the grund (through slope processes, horizons, boundaries and surfaces) instead of framing or binding it.
Grund is a desert seeking to be cultivated and cross-fertilized; actually, not being fertilized by predetermined cultivators to produce something (the groundness of itself, etc.) but by the fertilizing bonds and forces it creatively engineers, by activating its ultimate Potenz through overcultivating tillage of cultivation. The ultimate non-objective process of grund is overcultivation by being cultivated, to be exhausted by cultivation, to remain a desert-forever, for not going further but navigating the boundlessness of the desertum. Through the erratic courses of overcultivation, the ground does not avoid wastes and intensities but impregnates them by its dynamic terrains, trigger the whole panorama of 'encounter with intensities and their micro-wastes' within the Genesis Project (See The halftone of two pulsional principles in Pestis Solidus). The ground does not conduct, regulate or organize intensities (what psychoanalysis always emphasizes in a squinting, crypto-conservative manner), it does not transform them into something consolidated (conduct is a monolithic, and always an old-fashion technique of solidus-in-circulation) but it gives them something and sets them free (the lineage of anthropomorphic hospitality: co(u)pulation … insemination … withdrawal); we are always on the course of withdrawal.
Groundness is not a dangling content which is added (adjective) to the grund, nor is it a lineament, nor an ethos, nor a modifier but the tectonic expansion or the sprawling politic of the grund i.e. the telluric rituals of the ground sealed with a rune: slope.
Desertification (performing the space of groundness) is engineered through both the ingredient and shifting itineraries of slope. Desertification does happen when flux is lured to the ungoverned and crazy ingredient of slope; the monolithic channel regime of fluvius starts to disintegrate and mass-waste along and over of the banks. On the other hand, through sudden and sporadic shifts in slope itineraries (or by way of aberrant behavior of slope), the fluvial / alluvial contents of despotic and hydraulically managed river unload over the riverbanks and beyond, irregularly and without any management. The dynamic process of regional tilting increases slope angles over large areas empowering the desertification machinery. Slope always augments the fluvial deposition of flux through nonlinear and irregular courses through which desertification is intensified. This is the successful suicide (a grounded suicide) that the grund devotes to its terrains and geographies, for undergoing the fully dynamic process of desertification, performing its groundness. However, such unconventional suicide does not only feed the hunger of desertification but also, engineers an immense architectonic force of landscaping; this is another secret lying on the mass-waste process of flux triggered by the aberrant behavior of slope, its ingredient and liberating body. It is the same slope-intensity, slope-flux, or baroque polyline that is teeming through Francis Bacon's figures; configuring them, landscaping their ferociously disintegrating bodies. Watch those figures again and behold the might of unconventional grounding process of slope, the fruitful suicide.
But, once again, what is the problem of cenotaph or an empty tomb? Does it try to appropriate exhumation process as an unholy search for the resurrected body of an arch-face (the Christ) or digging up corpses? Or it is the problem of distilling the whole destiny of Genesis Project within a desolated memorial?
Sadegh Hedayat: Despair presupposes hope and hope is a druj; what attracts me is neither despair nor hope but this presupposition as an impudent practice of conjuration of openness (as being cleaved slashed and laid open) in which despair and hope can only have a conversation through a radical butchery of each other. This presupposition is an overzealous ritual not for drooling over butchered chops of meat and its abattoirs but for seducing lines of openness.
Hope is already corpse (this is somehow a tautology), a messy composition of chemical experiments (of appropriated but terminally multiplying bonds of philia) toward revolutions of all kind, of survival, of crime, of tactics camouflaging strategies, concealing within themselves the intensities of mess and not death. They are lab-plates; horizons through which the instances of survival and its economical fluxes can develop. Both shares a secret perversion, they may give rise to anything on their fertilizing (saturated by rotting compost: enriched compost) surfaces.
I hear the screeching, the wailing sounds beneath the foundation of my house in the city of Ray (where horror roaming during the day and the night is an overdomestication), from the root of the city, my aristocrat family, the countless Zoroastrian traces, I hear almost funny sounds whispering to me: penetrate me, kiss me, lick me, come in me, hope me, exhume me to the surface, kiss me, lick me, come in me ... be a genius treponema in your father's penis, invoke hope within him (transplant me within him) to breed writers like you, by inseminating any cunt he can foolishly escapes to; they are my lairs, the drujih nests.
Let me be your cold meat (or meal).
Despair does not go toward the expurgation of hope in an antichrist approach toward 'flushing-out-the-soul' eternally. Its base-communication with hope is transmuting dialectic to a radical orgy, a carnal art of seduction, flirting, sucking dry and 'Doing it' (this sounds a juicy alternative for 'snuff' to me) completely. Despair is 'doing' hope, in a cold fusion, an inter-course without any exchange of semen or at least fertilizing semen; an insemination which is both an incineration and messing-with. The communication of despair with hope brushes off any trace of hopelessness (through which existence may claim its salvation or eternal happiness; a Kierkegaardian fashion?); it's not a conversation addressing sorrow, pessimism or abandoning hope. The whole communication of despair with hope is that despair exhumes hope, digging out hope as a corpse ... thus shifting the whole panorama from something gloomy, unrighteous and merely sinful (peccant) to an absolute crime whose movement strategically avoids opposition to survival and its dynamic managerial sphere (hope) but presupposes them as its necrophilic preys or cold partners in a sepulchral feast: we call our love partners, Coldies.
The first spark of despair murders hope; it's a gullibility to call 'what comes after' or the whole process, simply murdering or killing hope (hope is snuffed out by the first spark of despair), what comes next is messing with the dead. Even if we call the fluvial continuum of despair as the execution of hope -- through which survival becomes all irrelevant since hope is the transformational boundary (and not filtering) or more accurately the horizon of appropriated intensities saturating survival economy with a hunger for Genesis and its pseudo-flux / grounding processes -- it is not murdering hope any longer but messing with its corpse, exhuming it, bringing it to the space of philia (strategically out of desire; philia evaporates desire without shame or regret) in which wasteful (pervert, deflowering, misusing) bonds (of philia) crack and butcher 'hope' open. (see Death as a Perversion) Thus, despair performing hope through an immoderate perversion. It exhumes (ex + humus: ground) hope, inciting revolution through the ill-engineered (and indiscrete) composition of itself (the exhumer), corpse (hope) and the grave (the survival networks concealing hope as their survivalist desire) ... reinventing the innocent panorama of dialectic with hope (of hopelessness, etc.) within a synchronous space feeding all sides of panorama as radical criminals: exhumed grave as a messed up ground (ruin) lures necrophilic engineers and the contaminating vectors (intensities anonymous to ground) --- exhumer becomes a necrophilic engineer, resurrecting and modernizing something dead by the pervert bonds of philia --- the corpse (hope) is resurrected as a defiled body, a resurrection 'out of sight' and premature (as of a premature ejaculation) or abrupt, according to the monitoring programs of the graveyard site, survival economy and its Genesis Project; a resurrection not on the survival networks germinated on life but unlife. Despair as an exhumation process over hope is permanent and is not interrupted by defiling the corpse (hope) through its profound perversion (sucking it dry and doing it); hope has enough survival to support the mess engineering of this exhumation process as long as the monolithic or organic survival feeds it.
Why should I think about exhuming a corpse-containing grave ... why not exhuming an empty tomb or a cenotaph?
Descent (call it the liquidated continuity of despair) is a necrophilic attack on the carcass of hope. The radical despair is not of pure annihilation but a more criminal act of necrophilia and exhumation: penetrating hope, cumming over it, sucking it dry, doing it, resurrecting it again, defiling it and doing it .... This is the snuff project of despair.
"I feel the weight of a dead body on my chest." Sadegh Hedayat, The Blind Owl (Buf-e Koor)
ive seen pics of reza negarestani irl, he exists and hes a big guido
Crow posted:badcrumble posted:
ive seen pics of reza negarestani irl, he exists and hes a big guido
the idea that one of the most renowned contemporary philosophers both looks like that & spent years posting horror obsessed esotericism on the same site as people who did shit like this is basically the funniest thing in the world to me right now
I want to reread Cyclonopedia but I keep giving my copies away. RZ sent me a pdf in 2010 but it's really hard to read. Does anyone have a good copy?
http://ifile.it/x8rpul0 i need to read it again too, a reading group would be dope