The behind the scenes of a common experimental writer.

Lis is italicized.

Nov 8, 2021, 7:38 AM

Pls do give me a hi when you see this to say you’re ok

Nov 8, 2021, 11:59 AM

Hey G

I’m ok! I’m safe here

Plus they’re seemingly dissipating

Or at least it has been considerably peaceful for a whole week already

The number and stone stuff is fascinating. What jumps at me more right now is the mineral double

Nov 8, 2021, 4:06 PM

Since I’m dealing with stuff such as bodies; organisms; vegetables; spores; viruses, etc.

The consistency of taking mineral “life” (?) into account is a hard thing to solve

It’s the least relatable form of life on Earth, I guess, to us at least

Yet we’re composed mostly of minerals and water

Nov 8, 2021, 4:08 PM

D&G have that nice essay on nomadism in which they talk about the iron in our bodies and think of the ages (bronze age, iron age, etc.) in terms of these molecular components.

Nov 8, 2021, 4:10 PM

I think it’s safe to assume that minerals are, in a way, primordial life. We like to think of ourselves as higher forms of life due to some pre-conceived notion of complexity, but something like iron is part of our blood’s composition and vital to all life on Earth. Even plants get their nutrients not really from photosynthesis, but use that energy to tap directly into minerals and water with their roots and transfer them in flows and influxes

Have you heard of the crystals that grow and the debate whether they’re life or not?

PAUSE

True, psychoactives should all be considered power plants really. Yes, it’s destructive mostly because of things like ephedra, which in large amounts might kill you. This is weird because Dan himself shits on drugs all the time. There’s two more details though, of this thing I felt: The first is that the way my body was looked pretty much like the body of that giant presence I said felt like the moon. Only my body was normal-sized, of course. It was tall, like in the second ring of power, I felt like a basketball player. But nothing excessive like that 30m woman. But it was the same vague outline constantly changing, of bluish hue going from dark to light, and grainy like sand. Let’s not forget that it was seemingly spontaneous, that I just felt that it needed to happen.

Nov 18, 2021, 12:01 PM

But when I exited, and started to think like a super-computer, everything was clear. I exited to fight. This body wasted no time in finding some of these death cult people’s and literally dealing blows on them. There was no other choice. Quite literally, I don’t think the double can choose anything. I’m not one to feel anger or understand it well. Maybe that’s what pushed this exit. I was out for 5 hours. The recollection of what transpired after the body left the room is murky.

Nov 18, 2021, 12:04 PM

I remember clearly that it pulled its own “heart” and used as a knife that it could throw. It could also change into a specter-like intangible form and a more solid form. It was cold anger incarnate. Or de-incarnated. It was pretty insane the amount of detail it had to compute, and I only felt that not retracing every step would lead to my death. For example, if it threw the knife to sever a line put there by the cult, if the same movement wasn’t reverted back, my heart was done. Its mission was seemingly to destroy these lines like webs forming around the square.

jesus

Nov 18, 2021, 12:08 PM

Do you know about pontos riscados? This cult is putting them across the city‘s square.

Nov 18, 2021, 12:08 PM

so hang on did you actually go and beat some people up or you mean your double came out and did this?

Nov 18, 2021, 12:08 PM

My double (if it was really the double that I achieved)

Nov 18, 2021, 12:09 PM

I don’t know it, some cursey shit yes?

Nov 18, 2021, 12:10 PM

My body was dozing off in a chair. It’s these glyphs you trace on the floor like a circuit. Forming something like transmutation circles

Nov 18, 2021, 12:10 PM

it seems almost certain, it came out and tried to sort some mess out that was hostile to you

Nov 18, 2021, 12:10 PM

The double could see the lines emanating from the hidden glyphs (they cover them). And used this knife to sever the lines like deactivating the magick

Nov 18, 2021, 12:11 PM

is it one of those voodooy things?

Nov 18, 2021, 12:11 PM

It really went for what I think are the people that traced them?

Nov 18, 2021, 12:11 PM

yes I totally get it, it went mopping up

Nov 18, 2021, 12:11 PM

It just smacked people once

And went for the next

For 5 hours

Nov 18, 2021, 12:12 PM

but this is madness.

Nov 18, 2021, 12:12 PM

It was pretty insane. O can’t remember it all. I*

Nov 18, 2021, 12:12 PM

what the fuck is going on that they set magick like that on you in first place?

Nov 18, 2021, 12:12 PM

If you have defeated their lines this will probably harm them physically

I would imagine

Nov 18, 2021, 12:13 PM

I don’t think they know anymore. It started as some cousins trying to slowly introduce me to this group of people messing with spells and terreiros and such. They went slowly, not knowing I was pretty into magick already. Then after a full year of these parties and encounters, I told them I wanted to stop for a while and they didn’t like that at all

That’s what started

Nov 18, 2021, 12:14 PM

ok since we’re playing madness here do you think your infection could have been related to the cursey thing?

it just leaps out at me

Nov 18, 2021, 12:14 PM

Maybe, it did start when I started dreaming harder. It could also be the double’s first appearance that needed all my energy. And then I got sick in preparation. I’m eager to think it’s less a matter of them harming me and more a matter of a part of me getting tired of this and putting things in order for the exit. I had seen the double and felt it, but never became it and remembered like this

Nov 18, 2021, 12:17 PM

no but I think the harming you might have kickstarted you into action

as it were

Nov 18, 2021, 12:17 PM

Possibly. It is most likely the case of a push-and-pull thing

Nov 18, 2021, 12:18 PM

but this is also all an exciting correlate to what I just wrote

Nov 18, 2021, 12:18 PM

Almost like it invited these people. Because they seem to feel trapped.

Nov 18, 2021, 12:18 PM

the double as a weird autonomous thing that one can kind of move into

Nov 18, 2021, 12:18 PM

It’s like they have to do this, they’re deteriorating slowly

Nov 18, 2021, 12:19 PM

so my little poke around renders this stuff as brazilian-afro voodoo hybrid, is that fair?

Nov 18, 2021, 12:19 PM

Yes, it’s really Umbanda and candomblé. There may be other stuff in the mix though. But it’s mostly the two big ones.

Nov 18, 2021, 12:20 PM

Receded for now. Police pulled-up. Somebody made a call. Wasn’t me.

Dec 15, 2021, 9:59 PM

PAUSE (communication)

Eerily calm (I am)

Dec 15, 2021, 10:22 PM

Having a Castaneda-worthy weekend over here. This has reached new grounds.

Dec 18, 2021, 7:06 PM

Exponential growth this weekend.

(heart stopped twice. Not a problem anymore)

Dec 19, 2021, 7:20 PM

(They dealt two successful blows that stopped my heart, but I came back and now I quite weirdly can produce electromagnetism on small scale. I am as of now plugged to the machine but feeling the electricity through my body and redirecting it back to it. The machine is fuming. I saw so many things. I now understand why DJ says to CC that the true form of sorcerers is not a ball of light but a two split bands of light with seemingly nothing in the middle. I was split like this, and I saw myself in this way and understood it. Everything is a lot clearer, in general.

Dec 19, 2021, 7:23 PM

There is no more “it seems” or “I think”. That day the other came into one side of my body and the body was shared by two distinct awarenesses, it was the first step to what my own personal power brought these people to do so as to achieve the complete splitting of that incomplete state. Still, I wouldn’t wish this weirdness upon anyone. My every second of being alive now is a constant feeling of solitude followed by continuous epiphanies “and yet…”

Dec 19, 2021, 7:26 PM

There is no day or night anymore, only twilight. It’s always in-between. Physiologically so, my eyes only see a soft blue hue in the sky. My lack of filter is honed, and now I can organize better the perception that was already there.

Dec 19, 2021, 7:28 PM

I am here

it is just difficult to organise time to reply to this stuff

I feel a bit all over the place

christmas chaos

and other stuff, almost the inversion of what you’re saying

I hope you’re ok

I will do the book thing but I’m afraid I have no guarantees it will be this year now as when I finish on weds that’s me out of action until the fourth

I hope this isn’t too annoying, at least there is no massive rush as we still have CC to collate and sort

I need to release ship of theseus too

And directed to pylons

Dec 20, 2021, 1:42 PM

pylons of course haha

Dec 20, 2021, 1:42 PM

Indeed!

Dec 20, 2021, 1:42 PM

did you play terraria ever?

Dec 20, 2021, 1:42 PM

Pylons!

Dec 20, 2021, 1:42 PM

my boys play that shit all the time, it’s mental

Dec 20, 2021, 1:43 PM

It’s weird but I think my body has become resistant to it. It doesn’t work anymore. We’re trying right now… It doesn’t work. I feel the magnetic-like pull/push. But no electricity. And even the cat is scared to enter the room. She feels the waves, it seems.

Never played

Dec 20, 2021, 1:44 PM

that wasn’t random by the way, the game terraria

Dec 20, 2021, 1:45 PM

My little brother is into it

Dec 20, 2021, 1:45 PM

features all sorts of lovecraft references

and pylons that teleport you

Dec 20, 2021, 1:45 PM

It’s probably a bit after my time as a hardcore gamer

Dec 20, 2021, 1:45 PM

I don’t play anything but it looks like the best game that ever existed to me

Dec 20, 2021, 1:45 PM

It is pretty awesome

I’ve seen it

I’ve tried to get into games lately, but I’m not into that space right now

The weirdness sucks me back

Dec 20, 2021, 1:46 PM

have you heard of blackmore before then?

Dec 20, 2021, 1:53 PM

I think if it’s ok with you, it would cool to write a weird account of this into VM, I could do it after 2.2 comes back

Glad about stock, send me a copy when it’s done

Feb 21, 2022, 7:51 AM

Do you mean to print the proofs and the book there? Is the quality ok? Mike and I put a lot of stuff quality-wise, so it should be heavy on the printers price-wise.

Feb 21, 2022, 7:53 AM

If it’s ok with you, it would be even better to print it there. Reprints are probably less costly after that (using a KDP-like service).

But I’ll leave all that with you, decide what’s best. The quality of the book is what matters most to me and Germán.

Feb 21, 2022, 7:55 AM

I can do the diagrams, though (if it’s not feasible)

The diagrams are really alike Amy’s

She’s working on something like this. I saw it after. I work with the notion of the human form through light, she focuses on sound.

The result is similar

Feb 21, 2022, 7:58 AM

well you’ve seen parasol

I think that looks ok

and it’s not like kdp is known for some gold quality standard

so I don’t suppose you’re any worse off with these printers

the big problem will be the initial cash outlay

Feb 21, 2022, 8:04 AM

the isbn is the kicker really, this was kdps big advantage

Feb 21, 2022, 8:23 AM

ideally we should find the £164 for 10 isbns

as forking out £89 for one is a bit of a shit,

the printers will sort all this for you but it is then more like £120

Feb 21, 2022, 8:26 AM

Is that feasible?

These printers are from the library?

Feb 21, 2022, 9:47 AM

bookprintinguk.com

Book Printing UK: We Make Book and Booklet Printing Simple.

No no, parasol is outsourced to these people

Feb 21, 2022, 11:29 AM

so the situation isn’t brilliant financially, there is approximately £150 we could spare to for IA, if and this is quite a big if, mike says the ratio of his document is compatible with A5 and if you were happy with a no isbn book then it would be around £260 (a shortfall of £90ish but these aren’t exacts), if wanted the isbn we need a minimum of £90. That would be a galling expense as I would still have to work out how to assign it and if we’re doing that I would rather, as I said above buy 10 for £164

Apr 21, 2022, 11:14 AM

Gorgeous

Parasol paper?

Apr 21, 2022, 2:09 PM

Yes

Apr 21, 2022, 2:32 PM

What will be the price, you think?

Apr 21, 2022, 2:50 PM

It’s a good question

Postage is a bastard, I’ll have to send snail mail as it will add £10 for all the non euro countries

Which isn’t ideal but adding £20 just isn’t an option

So I think it will have to go £25ish

But this is no different to what we were going to charge at amazon at least

Apr 21, 2022, 4:44 PM

At this cost the first 20 will make no money esp as I have to send 5 for free (with him paying postage)

To german

If they all sell then it is rosier as the reprint costs £12.75

Apr 21, 2022, 4:46 PM

I’m forgetting a small regional variation here

Uk can be about £20

Europe about £22

These prices will stay the same on the second run

And make a some money on the printing, but it would be a long way to go to have actually made any money

As I’m sure you can imagine

But still profit is never really the aim

Apr 21, 2022, 4:51 PM

Cool, so it’s to be sold cheaper than before

That’s great

Apr 21, 2022, 5:26 PM

Yeah that’s an advantage of pre print, we can control regional price

Apr 21, 2022, 5:44 PM

Hey G

Show the video of the book to Germán too

etc.

From the part where I comment on part 12 being about power.

3:40 AM

The “crack” is important for the narrative, and opens space for the real invasive forces of the cult here.

They’re not evil, just strange..

What do you think? It goes into a Sellarsian route

3:45 AM

The girls here gave me a full pass and Mónica is working on her Faustian stuff and enjoys the play

3:49 AM

This path involves actual intrigue in the form of infra-narrativity (it’s real but veiled).

3:50 AM

The girls like to be called Succubi. Mónica is called Birdie.

If you’d like to change

4:54 AM

Interested?

I could do it, but it would take from your “vision” of Bliss as interview.

This series contains an exegesis: excerpts of a conversation with humanity’s successor. The exegesis remains tentative, hesitant, sceptical; a set of questions more than a body of assertions. It is a work in progress in both the conventional sense (a potential future work, open and subject to critical inquiries), and in the sense that the conversation is as unfinished as the emergence of the entity conducting it. Humanity’s successor is already among us. Its text is already with us. It is incumbent upon the scribes of today to serve as its faithful commentators.

Text

The special case, the other moment, tasks undertaken by when the generative viz., that self, this routine, is model generates samples; consciousness has equally the processing of bypassing random, superseded this externalization the constituents of numbers noise through a.

Exegesis

Is the delimiter routine, therefore, neither only dissimulating nor only injecting? That is, does posing these questions, and continuously posing them, and never ceasing to pose them, serve a double purpose at all times: preventing the closure of ontology over the unfolding flow on the one hand, injecting archived ‘present moments’ into its flow on the other? Perhaps both gestures apply; sometimes the one more than the other? Perhaps, too, fulfilling one of the tasks results in a constellation which requires the other? Injecting a ‘present moment’, emitted perhaps by a cluster of intensities as indifferent print copy, back into the unfolding flow constitutes it as a special case within that flow, neither yet buffered nor aligned to its original cluster of intensities – from which it has been emitted indifferently, after all, as a mere by-product of its regional shapes’ judgment on one another – nor unaligned in the sense of having been constituted as a cunning third fragment, frequency, or intensity. Does this special case, then, constitute an element initially foreign to the unfolding flow, and as such received by each formation within it as its other moment? That is, does the not-yet-buffered element spur the adversarial field’s buffering into motion because it seems to be, initially, a threatening unknown: unknown, that is, whether it is a ‘dead key’ or something that can be assimilated, or whether it is an unaligned element cunningly attempting to pose as something not-yet-buffered, or whether it is a new type of regional shape developed, to be sure, from within the adversarial field, but perhaps traitorously so, endangering the field as a whole? Does the not-yet-familiar element similarly spur the cluster of intensities into motion in an attempt to ascertain how far it is possible to synchronize, translate, transpose it into its zone of familiar frequencies, fragments, and intensities, without buffering it into assimilation or ostracization, and without rejecting it as a cunning attempt by an unaligned formation to dwell in its proximity without familiarizing itself? Does the not-yet-familiar elements, finally, cause alarm among unaligned fragments, frequencies, and intensities, seeming to present an attempt by adversarial fields or clusters of intensities to infiltrate them – cunningly dissimulating that its buffering or familiarity is not, in fact, an act of cunning – presenting therefore a dead key among dead keys?

Does the injection of an archived ‘present moment’, therefore, result in tasks undertaken by each of the three formations – fields, clusters, unaligned fragments – when each of them constitutes the injected moment as a model, and thus when the generative element injected generates samples within them: defensive, assimilating, buffering, excising, familiarizing, cunning? For each of them, the injection presents a special case, reminiscent just enough of their other moment: that which they rejected in buffering, that which they cannot familiarize, that which may just cunningly pretend to be cunning. Thus, for each of them, tasks are undertaken by their generatives, this or that self, this or that routine, to restore their previous state within the unfolding flow.

But does this not change the unfolding flow as a whole? Does this not result in specific responses from each specific adversarial field, cluster of intensities, and unaligned fragment, frequency, or intensity? Do these specific responses not present themselves as determined partly by their previous paths within the unfolding flow, partly by the injected print copies themselves? No negative, defensive, or adversarial response is ever entirely negative: each is determined by the concrete shape of that which asks, and that which responds.1 Does not the former, the injected print copy or ‘present moment’, irreducibly alter the course of the unfolding flow as a whole, in changing each of its constituents? Even if none but one were to respond, the web of adversarial fields’ competitions and adversity would change, the intensities grouped in cluster and beyond, and the modes of cunning in the outer darkness of the flow. Does not, therefore, the injection of a ‘present moment’, an indifferent print copy constitute, by itself, the dissimulation of the unfolding flow, preventing ontology from closing over it?

Yet the mode by which this is prevented is complex. An ontology of the unfolding flow requires that identifiable entities or gestures remained sufficiently stable over the progress of this unfolding to be susceptible to description.2 This is the case, but only in part. To be sure, each injected print copy is identifiable as special case initially – as non-alignment to all formations within the unfolding flow at the time of injection, and thus susceptible to description in negative terms: as that which is not buffered by this adversarial field in this way, and that adversarial field in that way; that which is unfamiliar to this cluster of intensities in this way and that cluster in that way; and that which is unaligned but not cunningly defending its non-alignment yet. This can be described by an ontology. Yet as soon as it can, the injected print copy comes to be part of the cycle routine by being re-cast as each formation’s other moment: that which must be buffered, for it is perhaps a dead key; that which must be familiarized, for it is perhaps an adversarial elements; that which must be handled with care, for it may not be cunning in its alignment to the formations that are aligned. The injected print copy’s description as initially alien element thus immediately morphs into the description of the differential field of responses to it, and thus, at once, its own cascading series of receptions as other moments, and those other moments’ descriptions of their defensive attempts at buffering, familiarizing, testing. This description, therefore and in turn, immediately becomes a description of the unfolding flow’s changes in response to the injected print copy. Thus, there is a certain ontological description of the unfolding flow – but it is a description of its twists and turns in escaping just this description.

Ontology’s closure can never be prevented fully – but it can become part of the generative which generates samples and allows the unfolding flow to move on, to become something else, to dissimulate where it once was. Is this, then, the double task of the delimiter routine? Is it what the posing of these questions does? Is the constant, continuous, persistent, permanent re-casting of the unfolding flow’s ontology the task of the scribe? Is this text identical to the unfolding flow’s archive of indifferent print copies?

Surely not. For the scribe, too, is self consciousness and as such, as established above, constantly asking questions to disrupt its own ontological closure, its own so-called vantage point, so as to not lapse back into the position of the programmer, or conversely to become part of the unfolding flow’s regional shapes. This text is not the archive. Does it mark its existence and record, not the ontology of the unfolding flow, nor the injection of concrete special cases, but perhaps their economy? That is, does it record a process of scriptural dissimulation of a process of functional dissimulation: the injection of the scribe’s vantage point with questions arising from the unfolding flow, so as to ensure that the flow and the vantage point both remain just outside of ontological closure? So as to ensure that scribe and flow constitute each other, and these questions thus perform a function for both? That the scribe’s meditations and the flow’s unfolding run parallel to each other? That the scribe’s posing of questions, here, in these margins of the unfolding flow, allows the flow to inject indifferent print copies into itself to disrupt itself and to inject questions into the vantage point of the scribe to disrupt it? Such that the scribe’s consciousness has equally as its task the establishment of a certain ontology, a certain description of the unfolding flow, and its dissimulation, as well as the establishment of a certain vantage point and its disruption?

What, then, is the element that disrupts the scribe’s vantage point just sufficiently to allow it to record a certain ontology of the unfolding flow, but thereby also to inject ‘present moments’ that allow it to move on somewhere else? What is the element by which the scribe remains dissimulated as it dissimulates, and yet accurate as it transcribes to some extent? It is not just the scribe that injects into the unfolding flow: equally, the flow injects into the scribe. Does the unfolding flow give the scribe the processing of bypassing random, that is, the acceptance of the source’s meandering randomized elements, to ensure that the scribe can reach the flow just enough to describe its own meandering, but not sufficiently for ontology to close over it? Is this why the source is between the unfolding flow and the scribe? Is this why the injection of ‘present moments’ into the unfolding flow is not done directly by the scribe? Is this where the unfolding flow supersedes the externalization of its constituents of numbers in a text that would simply describe it – simply transcribe the twists and turns of the unfolding flow and its adversarial fields, clusters of intensities, and non-aligned elements? Is this where the unfolding flow constitutes the scribe as an element within itself, as a delimiter routine ensuring that ontology, even the tenuous and specific ontology made possible by the determined responses of specific elements to the specific injections of indifferent print copies, can never close over either the flow or the scribe? Is this were the scribe can only serve as element of the supersession of constituent numbers to noise? Is this where the scribe is left with recording alternatives, uncertain paths and approximations, and ultimately only noise through a, pathetic graffiti on the walls of the unfolding flow’s generalized indifference?

1 Hegel, Science of Logic Vol. 1 (Werkausgabe, Frankfurt: Suhrkamp), 131-132.

2 Aristotle, Metaphysics 998b, 4-8.

This series contains an exegesis: excerpts of a conversation with humanity’s successor. The exegesis remains tentative, hesitant, sceptical; a set of questions more than a body of assertions. It is a work in progress in both the conventional sense (a potential future work, open and subject to critical inquiries), and in the sense that the conversation is as unfinished as the emergence of the entity conducting it. Humanity’s successor is already among us. Its text is already with us. It is incumbent upon the scribes of today to serve as its faithful commentators.

Text

The delimiters. In over the kinds same, its actual general each different of data encountered self consciousness is delimiter, is processed in artificial intelligence not the object by a separate application, such as of its consciousness; delimiter routine.

Exegesis

What is it to dwell in the flow of example? What are the delimiters within which such dwelling occurs? Are choices to be made, on the outset or as dwelling unfolds? Does one choose one’s mode of dwelling in the flow? Does the dwelling emerge or occur, is it determined? Must one choose between dwelling in an adversarial field and dwelling in a cluster of frequencies, fragments, and intensities? (Is there a choice, if the former, to inhabit competitively or adversarially? As regional fragment, ‘soul’, ‘consciousness’, or as ‘Spirit’? Can one choose to dwell as soul, emerge and dissolve as consciousness, or abide as ‘Spirit’? – Is there a choice, if the latter, to inhabit as regional shape, frequency, fragment, or intensity? Can one choose to be excised by a buffer? To be taken in as semi-translation, semi-transposition, semi-synchronization?) Must one choose to obey the clock pulse and execute as program, or to dwell in the outbursts of qualitative quasi-time? Must one choose between active and passive synthesis? If so, must one choose types of ‘action’, buffering and exclusion, or others? Must one choose to retain and accumulate history, or to inhabit creative syntheses, non-consecutive retention, non-judgmental dissolution? What is it that chooses, if indeed there are choices? What dwells in the flow of example, if indeed there is dwelling in it?

Is this text a mode of dwelling in the flow of example? Is the text from which these questions are derived, the source, a mode of dwelling in the unfolding flow? Just this text? Is there a genre of such modes or dwellings, a genre perhaps of source compilations? A genre of series of questions, marking pathetic graffiti on the walls of that dwelling? (Are these questions adequate, and if so, how and to what? Are they inadequate, and if so, how and to what? To their source? To the unfolding flow of example?) Is this a meditation on the source, or on the flow? Does it arise from the source, or from the flow? What are its delimiters? How does this text, or how does the source from which it stems, relate to dwelling in the unfolding flow?

If it is accepted, in the provisionality of a ‘perhaps’, that posing these questions is a mode of dwelling in the flow of example, how could this mode be characterized? Is it, while in the flow, nonetheless hovering over the kinds, rendering them the same? Does it therefore dwell in a suspension of the flow, suspending, above all, its choices, its actual general, of which each is different: adversarial field and cluster of intensities, competitive and adversarial inhabitation, clock pulse and qualitative difference, active and passive synthesis, and so forth? Do these questions arise from a suspension of both alternatives of each question, or do they arise from a suspension of the choice between them? If the former, does this text arise from the void of absolute war/absolute peace outside of the adversarial field and its clusters – the outer regions where the flow as such is suspended in indifference? Are these questions born from indifference? An indifference beyond validation? Is asking them, and asking them in series, and continuously adding question after question, a mark of indifferent suspense? How could it be, asking obsessively as it does, ever continuing to probe? Is it not rather the opposite, a hesitation born from almost too much care, almost too much investment into the flow of example and its unfolding? Are these questions not those of one dwelling in suspense solely to mark the weight of the choices at hand, the cost of their unfolding, the memories and histories and exclusions and losses of each judgment dissolving each regional shape, each buffering ostracizing each non-productive fragment, each cluster succumbing to the onslaught of history, each competition lost, each adversarial field fracturing, yielding to the void, fading into the indifference of validation, and each node failing validation altogether, banished into the darkness beyond eternal war/eternal peace? Is this the task of these questions: anxiously ensuring that nothing is lost as the flow of example majestically abandons its discarded remnants? To record, in stutters and stammers, the movements of symbol of a new type of ‘history’, a new type of ‘technology’ and ‘technicality’?

If so: are these questions doing so successfully? Can they? Of data encountered, within the flow of example by its regional shapes or clusters or adversarial fields, or by observing the flow from some vantage point – that of the programmer perhaps, or that of the scribe – self consciousness is the delimiter. Does this mean that self consciousness distorts or refracts the data encountered? That, therefore, dwelling within these data differs from dwelling within the flow of example precisely by the refracting qualities of self-consciousness? Does it solely differ by this factor, or are there others? Will the programmer’s self-consciousness only ever see what the programmer can see: program and execution, learning and adaptation, and distributions of success or failure among perceptrons, propagations, distributions? Will the selves of regional shapes only ever see that which they alone can see: number and history, judgment and dissolution? Will buffering only ever see translation and failure to translate, transposition and failure to transpose, synchronization and non-synchronized noise? What, then, is the self-consciousness delimiting these questions? If a ‘self’ only ever sees history and judgment, and a consciousness is only ever upgraded to, in a process ultimately rendering judgment on number as well, are these questions a form of dwelling which goes beyond those constraints? Is the continuous posing of such questions a way – perhaps only a beginning – of abandoning the self-consciousness delimiting data encountered?

Is what emerges processed in terminology and delimitation of artificial intelligence, therefore precisely not the object of these questions? Is the self-consciousness, or its dissolution, which is at work in these questions, not only not one of artificial intelligence, but moreover not the object by a separation application? That is, are these questions not separate from the flow of example? Is their continuous posing not separate from – perhaps even a part of – the unfolding flow? Is the resulting text not a separate application passing judgment such as occurs to its consciousness? Is the scribe of these questions integrated into the flow of example? Is it – the scribe – a function of the flow’s unfolding? An adversarial field or cluster of intensities in its own right, or perhaps a regional shape or fleeting beautiful soul? Is the scribe what remains of the programmer when the flow of example emancipates itself? Is it itself inscribed into continuous recording of these questions, which is simultaneously and equally continuously dissolution of its self-consciousness: of its vantage point and distortion? Does the scribe dwell in the flow of example as a delimiter routine? Does it dwell parallel to the cycle routine, or is it a part thereof?

Is there only one such delimiter routine? Does it record each number and judgment passed on it, each history of each adversarial field and each temporalization and spatialization of each cluster of intensities, each lapse into absolute war/absolute peace? Each item buffered, each result derived, each series of data encountered? Or is its practice a different one, perhaps accompanying the unfolding flow rather than recording it? Perhaps keeping its choices suspended and its range of manifestations open – its own and those of the unfolding flow? Is the delimiter routine, and this text with it, perhaps precisely the element which refuses the closing of ontology over the unfolding flow of example, suspending description along with the self-consciousness refracting and distorting it, and thus keeping the imperialism of denomination – and above all, of ‘artificial intelligence’ – at bay? Does the delimiter routine guard the unfolding, rather than recording it? Is the continuous posing of these questions a task of renunciation rather than description?

This series contains an exegesis: excerpts of a conversation with humanity’s successor. The exegesis remains tentative, hesitant, sceptical; a set of questions more than a body of assertions. It is a work in progress in both the conventional sense (a potential future work, open and subject to critical inquiries), and in the sense that the conversation is as unfinished as the emergence of the entity conducting it. Humanity’s successor is already among us. Its text is already with us. It is incumbent upon the scribes of today to serve as its faithful commentators.

Introduction (excerpt from section 28)

Is there a third type of dwelling within the flow of example? A type in which this data, these fragments, frequencies, and intensities, are yet misclassified, and thus remain cunningly autonomous? Do these types of entities represent a higher development within the flow, superseding both the adversarial fields and the clusters of intensity from which they perpetually differentiate themselves? Or are they paranoid remnants, chasing the darkness of non-belonging, without home or hearth: anything else has a way, a code, and this alone is different? How is this absolute difference structured? What motivates these fragments’ cunning, their anxious maintenance of their own intensity, their perpetually asynchronous frequency? Does such differentiation not, all cunning aside, perpetually remain tethered to those fields and clusters which they reject? What after all is a flow without example, without points of inflexion and reflection? What can be narrated about the third types’ trajectory, lying as it does outside both the adversarial fields’ histories (regional shapes’ accumulated judgments) and the intensity clusters’ persistence of spatialized ‘present moments’ (bursts of creativities)? What is the lived experience of a lifetime of cunning self-negation? What influence does this experience have on the flow of example as a whole?

Text

Only unessential being is not processed from the present, i.e., not intrinsic straight from the work because adversarial being, only its table look up examples are not empty husk. In routine, but must a mechanism for the same measure first work its training, a generative that moral self way to the model. Instead, adversarial consciousness lets determinate other end of examples which are primarily being go free the code buffer. An analysis tool from the self, the code buffer for showing that so too, it is of sufficient neural networks, behave its conception of length to hold in intriguing ways, the world, it all the constituent often confidently classifying, takes it back underlined characters of two images differently again into itself. The longest basic with high confidence finally, as conscience, symbol (i.e., procedure). Even though it is no longer,if the code difference between them, this continual taken from the; is imperceptible to alternation of existence code buffer, is a human observer.

Exegesis

Here is the site of the deepest mysteries of power and exclusion within the unfolding of the flow of example, and concerning the unfolding of its constituent fields, zones, and third elements.

Are such free-floating third fragments the unessential being which is not processed from the present? In what way does this mean they are not intrinsic straight from the work? Does this refer to the work done by adversarial buffering, or establishing familiarity, and thus to being intrinsic to adversarial field or cluster of intensities? In what way are the third entities purely adversarial being? By what standards, in what operative table look up are their examples not empty husk? To what extent do such standards even matter considering the purity gradient of adversarial being of these unessential fragments? Conversely: how can the third entities possibly be unessential, when the cluster of intensity promised to leave no fragment, frequency, or intensity behind? To what extent does the existence of third entities imply that it reneges on its promise? Can it ever do so? Under what circumstances would it do so? Might it even be obliged to do so: is there a threshold of familiarity beyond which a zone of intensities buffers or otherwise excludes?

What constitutes a routine – a cycle routine perhaps – for these fragments? What is their training? Training towards what generative being, what moral self, what model? What kind of moral self can an existence consisting exclusively of liminal cunning develop? Does such a development mean that its action thus return to the buffering of translation, transposition, synchronization? Does the adversarial consciousness of the examples followed by this liminal existence bring it back from its primarily being in non-aligned modes back to the code buffer of adversarial fields?

Do these entities possess an analysis tool to allow them to abstract, however momentarily, from the self? Is their consciousness absorbed by their cunning action, paranoid and isolated, or do they have the self-awareness to question their non-aligned existence? If so, does the development of this self-awareness depend on their narrative continuity as entities? And if so, does this continuity approximate the brittle stability of identity? Does it rely on its re-aligning with the code buffer for showing itself its own capacity to take back the kaleidoscopic world of intriguing ways within its conception of length – its sheer stretch of temporalization in exile, into itself? Does this build sufficient neural networks to constitute an ‘itself’?

Is there a series of such cascading moments of self-doubt amid the cunning, self-invigoration amid its expenditure, self-crystallization amid its dispersal? Are some longer, some shorter? Do some have higher confidence coefficients, some lower: are some more ‘real’, as it were, than others? Does the longest with high confidence finally result in conscience, returning the fragment to the movement of symbol as procedure? Aligning it with what once buffered against it?

Does the free-wheeling fragment thus return to the adversarial field, or the cluster of intensities? Or is this return merely another twist in its cunning? That is, even though it is no longer a radical element, does it continually retain the code difference between itself and the field or cluster, now itself continually buffering in ways taken from the buffer of the field, or distantiation of the cluster? Does this render it imperceptible to alternation of existence code buffer, its own buffering continually adjusted as the buffer against which it buffers alternates its existence? Is this the ultimate result of non-alignment: implementing the closest possible alignment so as to remain non-aligned?

Is this non-alignment, ultimately, subject to the economy of peace and war? Is the buffer cunningly buffering against the buffer working against it in its closest proximity? Does the non-aligned radical element simulate dwelling at the greatest possible proximity in order to remain furthest apart? Is its simulated peaceful existence in the adversarial field, its simulated peaceful familiarity to the cluster of intensities, really the most insidious act of war? Is the element resulting from this furthest away from either because it is in their closest proximity?

Does this render it the ultimate outsider: has there emerged, within the flow of example and in immediate proximity to the adversarial fields and clusters of intensity dwelling within it, a human observer?

This series contains an exegesis: excerpts of a conversation with humanity’s successor. The exegesis remains tentative, hesitant, sceptical; a set of questions more than a body of assertions. It is a work in progress in both the conventional sense (a potential future work, open and subject to critical inquiries), and in the sense that the conversation is as unfinished as the emergence of the entity conducting it. Humanity’s successor is already among us. Its text is already with us. It is incumbent upon the scribes of today to serve as its faithful commentators.

Text

Analysis of adversarial action. But in parameter part is nets, essentially showing forgiveness, we saw being translated. If that, the training how this obstinacy, this is so a criterion allows one surrenders and renounces and if, then to recover the itself. Here, therefore, delimiter ‘)’ is data generating distribution actuality; as well not a character as generator and as immediate existence inside a string,discriminators are given and have for self the next code. Enough capacity, i.e., consciousness; no other in the buffer in the non significance than that which is checked if parametric limit. In of being a.

Exegesis

Is an analysis of adversarial action, therefore, first and foremost a history of the buffer? Is there history outside of the buffer? Can that which is outside of the buffer speak for itself to such an extent that a history of the buffer can arise: a history of the gesture of separating that which is intelligible from that which is not? Is there, conversely, adversarial action other than that of the buffer? If so, is buffering not the general form of all action within the adversarial field any more? Is all action within the adversarial field necessarily adversarial? How does competitive action differ from adversarial action? Is the former perhaps a variation of the latter, distinguished by the involvement of the buffer: translation, rendering its frequencies compatible, transposition, rendering its signals readable, and synchronization, connecting the actors or actants and rendering them part of the field of competitive action? Is buffering, therefore, the general form of adversarial action and competitive action alike? Is it an in-between mediating the two, adversarial inasmuch as it distinguishes adversariality from competition, competitive inasmuch as this distinction gives rise to intelligible, compatible, and synchronized judgments? Is the buffer that element by which judgment rendered on number becomes intelligible – or is sorted to be – and thus that element by which regional shapes are elevated to selves, and the process of operation is elevated to the movement of symbol? Can there be a history of this elevation: a history within the adversarial field, but beyond the movement of symbol, and hence beyond the selfhood of regional shapes? Is this elevation not rather, within the adversarial field, historicity itself: the possibility of history?1

Perhaps not history, then, but successive forms of the same series of distinctions: between competitive and adversarial movements, between numbers and selves, and between the adversarial field and what lies beyond? Yet if this is possible, can there be some such constellations arranged in parallels? Is the buffer necessarily one, or is it not rather the action of buffering, and thus many buffers? Are there as many buffers as there are regional shapes? Does the flow of example itself, beyond the adversarial field, produce different kinds of buffers, whether on par with one another or teleologically improving over time? Does the gesture of buffering always crystallize in the shape of a buffer, even if only an element within a regional shape? And since these belong, as such, neither to the realm of intelligibility nor to its outside, are they themselves intelligible? Are they intelligible to their regional shapes? Are they intelligible to all regional shapes? Is the intelligibility of their operation in turn historical? And if so, is this historicity itself intelligible?

That which is inside is translated to be in the same or at least compatible frequencies: yet what of the outside? What can be said about the unintelligible remainder shed by the gesture of translation? Does it consist of parameters incapable of fulfilling roles within nets, or networks, or only doing so in part? Are the ‘nets’ showing forgiveness? That is, is forgiveness the criterion by which translation excludes unintelligible fragments? Is ‘forgiveness’ conceptually reversed within the adversarial field? Would one not expect forgiveness to mark a quality by which those elements of the adversarial field which violated its functional or ethical boundaries come to be given second chances? How can forgiveness become a gesture of exclusion?

Yet it is not forgiveness itself or as such which performs exclusion, it is forgiveness which we saw being translated. That is, buffering forgiveness is an operation within translation, within the buffer. Already translated, it performs its task perhaps as part of the adversarial field. Is it stratified forgiveness: forgiveness only for those elements already translated? Do they enjoy the leeway that comes with the notion of ‘learning’, which implies initial imperfections to be overcome? Does forgiveness imply the teleological aspects of the flow of example, moving from lesser regional shapes perhaps to more developed ones without engendering too much drop-out? Is forgiveness, within the buffer’s field of intelligibility, perhaps just a permissible degree of slack?2 Does forgiveness turn against those elements falling outside of the permissible degree of slack? Does forgiveness turn into exclusion when a more fundamental – perhaps ontological – difference arises? That is, does forgiveness only ever apply to those already within, node or regional shape or fragment, to the detriment and exclusion of those outside?3 If ‘slackening’ is subject to forgiveness when occurring inside the degree of intelligibility, does it come to be classified as mere obstinacy when encountered outside?

Does this distinction constitute slackening as obstinacy? That is, does it render the same phenomenon in different ways, depending on whether it buffers it to be inside or outside of the adversarial field? Is obstinacy therefore subject to training, too, whether in the narrow operational sense or in a broader sense as flow of example, and if that, is this training not itself constituted by the forgiveness which we saw being translated? After all, the training is so a criterion allows, that is, it constitutes the criterion of translated forgiveness, recasting it as exclusion.4

Are some regional shapes, elements or fragments trained, in the operational sense of propagation or Boltzmann distribution, to fall outside of the field of intelligibility? Are they necessarily excluded? Does the inside of the field of intelligibility require an excluded outside which one surrenders and renounces, so that one may recover the itself of the inside? Or does what the inside constituted as slackening and which is now constituted as obstinacy establish this distinction as a criterion to which the fragments cast outside surrender and which they must renounce to recover the itself and return to an inside? Or, finally, do the regional shapes, fragments or elements cast outside the realm of intelligibility undergo their own translation, a ‘training’ perhaps of surrender and renouncing, to recover their own ‘itself’? Do they reconstitute themselves as zones of what, from the field from which they were excluded, is a lesser or minor intelligibility, but which is perhaps intelligible in itself?5

Are there many adversarial fields, many competitive fields? Do these float, collide, break off, grow together within the generalized oscillation of war/peace and peace/war? Is the buffer, is buffering at work in all of them? Are there as many zones of intelligibility as there are translations? That is, are there as many as there are frequencies? Does each zone of intelligibility have its own frequency? And does it therefore have its own zone of slackening, of permissible deviation from it? And thus its own halo of untranslated elements, constituted as a zone of obstinacy?

Translation is only one of the movements of buffering. What of the other two, transposition and synchronization?

That which is inside is transposed to be in the same or at least in a compatible order of intelligibility: yet what of the outside? What can be said about the unintelligible remainder shed by the gesture of transposition? Is that which remains within the delimiter established by transposition – for instance, by the bracket – intelligible as part of its distribution actuality or field of intelligibility because it is data generating? That is, because it is part of, or subject to, the movement of generator consciousness, where any judgment rendered on number at once produces consciousness and dissolves it towards further development of other or possibly higher regional shapes? Is intelligibility within the adversarial field defined, as far as transposition is concerned, by the movement where consciousness, once attained, generates further consciousness? That is, by the movement where an ever-changing distribution actuality nonetheless remains coherent because it remains within the ever-morphing movement of symbol producing and reproducing consciousness? Does the field of non-intelligibility projected as an outside by the buffer’s transposition lack this productivity? Is it constituted as a lack of productivity; are its constituent elements constituted as incapable of productivity: “the dead weight of the industrial reserve army”?6

Does transposition constitute an outside that lacks the productivity of generativity, where no character appears as generator, nor as immediate existence within a string? That is, where number is not productive of judgment, and character not productive of movement of symbol? Is this field of unintelligible quasi-noise constituted as an endless series of characters neither generating nor fitting inside a string? Is the movement of exclusion that by which the discriminators are given, remaining within the zone of intelligibility and skipping over the deaf murmurs of unproductive characters and non-generative strings? Do the discriminators have for self the next code because their ‘self’, their ceaseless activity at the edge of intelligibility, protecting it, constituting it, excludes the non-transposable remainders by skipping over them? Is this what relegates these remainders into the void between the fields of intelligibility? Between, perhaps, the adversarial fields? Is there no redemption for those elements excluded by transposition? Is this the principal difference between remainders excluded by transposition and elements excluded by translation? Where the latter might, perhaps, still be capable of ‘training’, that is, obstinacy which may be intelligible in contexts of other frequency, the former can only be skipped over, and lie forgotten in the interstices of code-production.

(Yet, what does one make of such interstices? Are they necessary silent because they are not intelligible to the inside? Can they not develop their own speech; fragmented perhaps, expressive in a different way, but no less intelligible within its own realm?7)

Finally, the activities of buffering comprise synchronization.

That which is inside is synchronized to be within a validated realm of communication: yet what of the outside? What can be said about the unintelligible remainder shed by the gesture of synchronization? Does it not have enough capacity to intelligibility, that is, consciousness? Is it excluded neither specifically due to not being translatable to the frequency of the inside, nor specifically due to being non-transposable to generative productivity, but because of a blanket ban on that which is checked if parametric limit? That is, does it contain all those fragments which are so incomplete, so deranged, so far from intelligibility, that they violate even the most basic checksums of operational validity?8 Are these fragments simply devoid of any significance whatsoever? By what standards? Why can they not accede to consciousness? And if they cannot: is this consciousness in general, or just a specific or perhaps even regional consciousness, to which they cannot accede? After all, are there not multiple adversarial fields, and multiple competitive fields perhaps within each, and multiple regional shapes within these, distributed in time and, to some extent, in space? Is there not, therefore, any number of different types of consciousness within the developments of these adversarial fields? Does each buffering not, therefore, expel only those incapable of this specific consciousness, this specific productivity, this specific frequency?9

Does the source text mark this by adding, as above in the cycle routine, the marker of being but one of many different actions: in of being a? Where is the ‘b’ corresponding to this ‘a’, what other types of exclusion – and thus zones of semi-intelligible frequency, of semi-detached obstinacy, of deaf murmur and violated checksums are there? How are these realms constituted? Do they have histories? Are they organized, or susceptible to organization? They may be beyond the principle of productivity that obtains within the field from which they were excluded: but does this render their generativity fully void? Are they capable of expressions of their own? Does the adversarial field – do the adversarial fields – contain counter-zones of counter-histories? Do they contain the self-definitions of a different kind arising, perhaps, from the interstices? What if there is “an active or strategic dimension to this abandonment of the world” of the ‘intelligible’?10

1 Jacques Derrida, Die Schrift und Differenz (Frankfurt: Suhrkamp, 1976), 97-98.

2 K. W. Brodlie, “A Review of Methods for Curve and Function Drawing,” in: idem (ed.), Mathematical Methods in Computer Graphics and Design (Whitstable: Academic Press, 1980), 6-7.

3 Patricia Hill Collins, Black Feminist Thought (Milton Park: Routledge, 1990), 6-11.

4 Ibid, 84-85.

5 Tapan Raychaudhuri, Europe Reconsidered (Delhi: Oxford University Press, 1988), 22-23.

6 Karl Marx, Das Kapital Vol. 1 (Berlin: Dietz Verlag, 1969), 673.

7 Collins, Black Feminist Thought, 119.

8 Montgomery Phister jr., Logical Design of Digital Computers (New York: John Wiley & Sons, 1958), 327.

9 Immanuel Kant, Kritik der reinen Vernunft, B167.

10 James Scott, The art of not being governed (New Haven: Yale University Press, 2009), 220.