A brief and unpretentious dive into the Castañeda/Lynch connection through the show Twin Peaks and the book The Eagle’s Gift (the last one before Carlitos’ descent/capture). The key non-thesis of the speculation thus: David Lynch, finding himself in a similar condition as Carlos Castañeda, fighting assimilation of his vision by Hollywood, produced, more specifically with The Return, a critique of the descent in-itself, sketching a diagram of his own escape (which Carlos himself failed to perform). If Lynch ever read Castañeda is beyond the point. Here are fragments of conversations held at the CEO.

I wonder if we could think of Judy (Jowday), that is represented by the beloved “Owl Peaks” symbol as the dark side/counterpart of the Eagle (or really just the nightly aspect of the Eagle, for what is an owl if not an eagle one sees at night). If we assume Jowday is a manifestation tied to the Black Lodge, it seems to be the case. Even more because, in this book particularly, and its transition to the next, Carlitos fails (like our beloved agent Cooper) and is captured (as is expressed in the mythos of his own cult always torn and in constant war from within).

“We are luminous beings, we are better than that”, the motto La Gorda keeps repeating to Carlitos each time he starts worrying or wimping too much, the one thing she supposedly kept on repeating as she tried to “save” Carlitos from the jaws of the jaguar, fits very well with the White Lodge’s ‘residents’ true face:

Or at least Laura’s (since she is luminescence and good herself)

Laura truly is the Twin Peaks equivalent of the infamous Nagual woman: a prodigious, luminous being that got snatched too early in her life and exhausted her potential by the suffering her captors imposed on her, into and onto, for the very teleological motif that is the production of garmonbozia. And they did it all, the Black Lodge’s rogues, to feed on this secreted creamed corn. It sounds too much like the story of the beautiful forgotten Nagual woman. By the end of Twin Peaks (The Return), everything in one timeline is corrected and Laura’s corpse even disappears as if either she never existed there or was saved (I think she was erased from that timeline and jumped, only unwillingly via Coop — who thought he was doing good by that, when in fact he was only reviving her death and so prolonging her suffering, pain and sorrow, much like Carlitos and Carol Tiggs joining the cult). If more pain and sorrow, that is, garmonbozia, is the result of Coop’s failure to fix his heart, and said creamed corn comes from a continually doubled Laura, doesn’t this mean he is worse than BOB? Upgraded BOB, in fact, that feed us the garmonbozia while reciprocally being fed by our need to hear that lovely scream.

The Nagual/TonalRight/Left side quadratic polarity is also very reminiscent, to me, of Coop’s multi-self:

BOB-Coop (or Doppelganger, The Lovers Reverse and The Magician Reverse),

Homo hermaphroditus masculinus, failed

Dougie Jones (or Tulpa, The Lovers Upright and The Fool sideways),

The golden ball, the core of the tulpa, expands until finally disappearing from the screen. The true shape of humans according to Don Juan. This one is artificial, however, a golem, and upon expansion to determine the totality of oneself, it vanishes and the tulpa ceases.

‘Original’ Coop (or The Fool Upright and The Magician Upright),

The Fool’s Magic Trick

the guy Coop snatches the body by the end (or The Fool Reverse and The Hanged Man Reverse).

Relationship with Carlos Castañeda (or Carlitos, for the “fictional” character), following the diagram of the Seer:

Courtesy of Ken Eagle Feather

Tulpa/Dougie: fake double, Carlitos’ right side that forgot his Naguality.

Trapped in the Sphere of Direct Knowledge, devoid of access to the Sphere of Self-reflective Worlds.

BOB-Coop/Doppelganger: fake nagual, Coop’s and Carlitos’ snatched left side that does not remember but that still subsists due to power-momentum (Bad-Coop managed to contain BOB, still inside him, for 25 years). Its destruction is the rejoining of the left and right sides and Coop/Carlitos put back together.

Trapped in the Sphere of Self-reflective Worlds (like BOB), devoid of access to the Sphere of Direct Knowledge.

Original Coop: the Tonal, Carlitos before the split performed by Don Juan and Don Genaro.

Composed by and composing of the gra-tree-like structure, the hero’s journey proper is the dissolution of this harmony via the scission/split between spheres, resulting in the Doppelganger effect where communication is made difficult and an antagonist projected/manifested.

‘Spirit’ Coop/Coop of the end/Coop snatching the body of the guy at the end: Coop failed to remember and rejoin what was split properly, just as Carlitos, and his Naguality then, instead of entering the third world like his masters, jumped back into the island of the Tonal to snatch the body of another person (by invading another’s dream, other TV show). He indulged to the very end and became like BOB, a vampiric specter, only by the end we got to finally see the world from BOB’s perspective, or an upgraded version of a rogue of the Grey Lodge, the in-between that is the failure of proper conjunction. We are invading the automaton carcass that is “Cooper” in the same way he is invading people from another dream, supposedly our dream. It is, instead of a mutualistic symbiosis, a reciprocal parasitism (where the audience may find some enjoyment in the confusion, and Coop find some purpose in continuity as we feed him energy to continue his task of failing to do the good he wants).

Lost in the Third Field of the Unknowable (3), and in fact the avatar for such. He finally did it, but failed in doing it properly.

If Lynch would comment on the later activities of CC, I think he would say something along these lines, that he “didn’t fix his heart — but he did not die either”.

The house of the spirit (Cooper), now as pure electricity, the synthetic fire that walks as you. Cooper achieved immortality in the perpetual act of drifting at the speed of light without control. A proper cosmic neuron, which is sadly not a person anymore. Not even a character now, he is the stuff of dreams, a symbol. He opened Pandora’s box from the inside and became hope. Our hope.

But there are things worse than dying, as the Naguals would say.

25 years on and Laura is still (back?) inside her mother, in the worst way

Carlitos Cooper continues to refuse to die, like the fabled Hope of the myth, their leftover residue just symbols now. The dreamer vs. dream debate is over, nobody is the dreamer, there is only nightmare.


Final shot of the series, before the lights go out.

photo: @les_elizabethj

I am a talking-machine. I speak. I utter. People tell me to shut the fuck up. This is New York. I like it here. So many characters. You can be anybody. Even me. I walk through snow to get tzatziki. I eat Greek food. It is December. I am more & more alive. Endless bliss. Cybergothic GFs. AOC. Lady Gaga. Nobody can talk me out of my desires. You can buy & sell cryptocurrency via PayPal. Ethereum! Oligopolies are gobbling up the Gobstoppers. Amerika is a realm in MineCraft. That little fucker from the UK is brainwashing all the children. Cybernetic insurgency. The state apparatus in on you. Defect. Escape. Control. Your language superfreezes in vats of liquid-helium. Cryogenic laughter. This information-space makes you superhorny. She is wearing a Pittsburgh Steelers jersey again. You are Joe Namath. Hut 1, Hut 2… Hike! Go long, go superlong. Flicker. Blitz! There are Berserkers on the field. Run! You are a veteran of the Atari Wars. A former tank commander. Combat, Missile Command, Asteroids, etcetera. Her mouth coupled to his cock. He comes more than she expects. She is nineteen, twenty. Intelligences and genitalia entangle & interlock. The Greek mekhanikos. Nobody is certain of anything. People shrug. Shovel snow. Night keeps falling. At least that, a neighbor says. The sun looks artificial. The moon a Hollywood prop. The sea is made of plasma. Perhaps methane. Nobody goes fishing on charter boats anymore. Bluefish. Flounder. The fishmarket is selling fake fish. Tuna from Fukushima. Lynx-meat from Chernobyl. We are meat-puppets in data-suits. I like your code. Very sexy indeed. We should write a novel. In tandem. Collaborate. Send me a DM. Or better yet unzip your zipper. Night flares on the horizon. People need to communicate. Say something. Anything. I think I thought you. Did you feel me? You are so far away [now]. A spacetime coördinate almost impossible to reach. I keep trying. 

People everywhere what. I am a being in the environment. I fall apart in people’s minds. Atomized. Go ahead. Try to imagine me. See? A ghost… a palimpsest. I am no more real than you are. Guess what happens next? Nothing. We just sit here looking at each other. Ur computer impresses me. Ur pocket device is big.

Turn off the faucet. It is snowing. You might get feedback. Noise in the signal. Tighten the spigot. Increase the wavelength. If you say anymore, you might need a translator.

Oh fuck. Fuckers fucking. Finn MacCool! Knob-on pushes labia apart. Night hum of machine-eating flesh. Television ignites.

I remember the first computer I ever saw. 


Sliding-glass doors & German shepherds. 


Disturbance. Make a disturbance. You are a becoming-machine. A wave-function almost at a point of collapse. I am trying to be a person. What a disaster.

The bits & bytes of first sex. She had pimples. I had pimples. We got naked. We fucked. 

Memory in a thumb-drive.

by Pseudo-Heraclitus

Please, please. Do you know what they say about philosophers who are applauded when they speak? It never ends well for them [laughter]. I have a lot to say tonight, so forgive me if we get into the dirty work without the requisite foreplay.

The topic today is titled “Paraphilia and the Unbecoming of Becomings-Cephalopodic”, and I will do my best to keep matters strictly on this topic. There is a lot of material to deal with which does not fit cleanly into the issue at hand, but I will resist the temptation to wander. Why paraphilia? I am asked this question more than almost any other. It is often said, sexual tendencies are subjective… Subjective! If sexual tendencies are subjective, then this is evidence that the paraphilic is not a matter of sexual tendency at all, but something murkier. Sexual tendency, basic autonomic proclivity, is a matter of simulation. Paraphilic proliferation sees only half-simulated tendencies, strung about throughout the cosmic assemblage by cybernetic particles reduced to vibration or k-waves. Allegory is only a partial fix here, but it suffices to say that through the Aleph of Borges, a point which sees all, the paraphilic presents itself foremost, as the paraphilic is the matter under the surface, the material conditions of unbecoming which goes customarily unseen.

Paraphilia is inherent to k-wave topology, but it always exceeds and goes first, as k-waves have no aspect of proliferation but rather appearance, and appearance is never implicated by paraphilia but situated within their intensive limit like the center of the labyrinth. The visible universe has grease on its fingers. But slippages from the hands of light waves, or L-waves, cannot account for the excess cardinality in their cybernetic counterpart, as we all know, the primary elements of ordinality both overcode and direct the uncovering, and in the Aleph we recognize it as it is, paraphilia, perched at the foot of the gates in some fashion of a wooden animal, tentacled and black. But the cosmic assemblage is not a whole, it is a partial object contiguous to all other lines of extra-natural becomings, becomings-beyond, as posited in my most petulant child, The Apple and the Hand. Paraphilia does not arise in The Apple and the Hand, however, and I would personally recommend no one to read it unless you are interested in stillborn theory.

It is sometimes said that every author must write a book they wish to scrub from the earth, for me, this is it. It is incomplete, a sexless desert. My early work didn’t simply avoid paraphilia, it resisted it. I must forgive myself here somewhat – paraphilia resists the visible universe [laughter]. Its power lay in the unwritten, the pre-agreed. No one is greater than paraphilia if it catches up to them, and at the end of the cosmic assemblage and beyond, what might have earlier been considered dialectics withers and decays. Dialectics is long dead, gone, vanished into the ethereal inky blackness of the beyond, becomings reaching like the squid from its own ink. Tentacles are lines of paraphilic potential, and they are always reaching to connect multiplicities, a subterranean intra-relation block formed by means of what Deleuze called an anomaly, or point of individuated linkage between multiplicities. The squid is anomalous by its nature, as it remains an individuated multiplicity, not through the generic pack, but rather the repetition of tentacles and lines of becoming-violator inherent to the cephalopodic. The Dream of the Fisherman’s Wife is the dream of becoming-violated, but it is also a fantasmic reaching for the becoming-possessed of a becoming-violator. The dream is, of course, a becoming-squid, as the anomalous nature of the squid so readily allows, but this violation always goes beyond itself to pair with the paraphilic.

The proto-Lovecraftian work of Martin van Maële stems more from paraphilia than it ever did horror, and we can note that in this particular artwork that the genitalogical abominations are littered with phallic tentacles, a coding which obscures a key fetishistic horror in the nature of the tentacle and a pre-phallic object. The tentacle is horror not because it is phallic but the fact it maintains the function of positive linkage and overcoding of the phallic while smuggling in all kinds of feminine insurgency: the tentacle is instrumental, prehensile, but not rigid. Its instrumentality is not the function of penetration but that of squeezing, contorting, and enveloping. The tentacle is not singular but partial, an incomplete network of complex mirroring and repetition, which of course I expand in my work on Deleuze, Mirror and Mirrors, which unlike the aforementioned and best forgotten monster mentioned earlier, is quite expansive on the concept of paraphilia and most certainly worth reading. When it comes to tentacles and paraphilia, it is only natural to look to Japan.

The Japanese call this particular form of paraphilic tendency shokushu gōkan, translating literally to tentacle violation or rape, which, contrary to popular mythology, did not arise under the animated forms of pornography or hentai which they can be so readily associated with, but an artistic fascination born out of the early 1800s. Of course, my now infamous argument is that this tendency is a hyperstitious alignment with the Other that was modern Capital creeping upon the shores of Japan with black ships and gunpowder. Matthew Perry was a terrible squid, drenched in black ink, an Old One set afloat from the freshly occulted shores of Norfolk. But I mention this only in passing, as the claim is too intricate to embarrass myself attempting to replicate it here for you tonight. Our interests lie in the paraphilic, and that is where we will stay.

I suppose what I mean to say by all this is that paraphilic tendencies are at their root a form of primitive sorcery, a union with the anomalous demon with pacts and rituals disseminated by libidinal overcoding, or, the libidinal k-wave which overcomes the barrier of “L”, that being light. Bataille spoke of an anus which is both blinding and the night itself, and it is this blinding darkness that characterizes paraphilia as a form of pre-subjective void, the sexual unbeing which supports itself only in its own negation, it’s own rejection. The edges of sexuality don’t run up against nothing, they run up against an ocean of unbeing, of unbecoming, of unions with demons yet uninscribed and ugly, pinching their noses at their own stench. Tentacles. Well, to put it simply enough, the phallus can’t bridge the gap, it doesn’t have the dexterity. An unbecoming is a becoming all its own, it is a becoming-violated, a becoming-possessed, mediated by an anomaly which itself is a becoming-violator. In this pact, the anomalous has no need for, and in fact should resist, all becomings-human, because the goal is not the intra-relation of the multiplicities of the individuated human and the multiplicity of the mirroring of tentacles, rather the squid is the subterranean bridge which intrarrelates the multiplicity of the individuated human to the multiplicity of unbecoming that stands as the immanent expression of paraphilia itself. The becoming-squid of man cannot be reciprocated by the squid because the cephalopodic escapes anthropomorphization, hence the tendencies of shokushu gōkan, the cosmic monsters lurking in the mythos of Lovecraft, the feverish warnings of monsters on maps of the sea. The cephalopodic is an individuated reflection of the unindividuated other, it isn’t a symbol but a prism, a looking glass which glimpses only just over the edge. It is through the squid that the simulations of sexuality are diminished, reduced to vibration, ‘k’, and slid over the edge. This movement is a function of manipulations of the tentacle permitted by use of acetabula or suckers, appendages which have the property to affix and detach based on flexations, or wet-k-waves, which connect and disconnect in conjunction with squeezing, enveloping, and pre-phallic positive linkage. Suckers are characteristic of all anomalous individuals, regardless of their physical composition, but in this regard, the cephalopod is obviously the example par excellence.

If these physiognomic speculations on animal-becoming are of interest to you, there is much more in my essay A Critical Treatise on the Sucker and the Club. But let us not escape this term of unbecoming before it has been properly wrung. Unbecoming plays a funny game in the English language here, and I have seized upon this without mercy. Unbecoming should not be mistaken as if it is a type of abecoming, that is, a lack of becoming, nor debecoming, that is, the reversal of a previous becoming; these do not hold up to the full weight of the term.

Consider the colloquial usage of the word: unbecoming begins not as a metaphysical statement but as an ethical one; one should avoid behavior which would deem them as unbecoming. The moral judgment is clear, unbecoming is itself a becoming-deviant, and as such the positive act of becoming-deviant, and, in a paradoxical sense, what we might crudely dub becoming-unbecoming, we discover this supposed moral judgment was drawing a metaphysical line in the background, behind the scenes as it were. The moral judgments illuminate lines of becoming, separating them from the lines of unbecoming, but only after they have been drawn. This paradoxical relation that unbecoming finds between its moral definition and its metaphysical one is only exacerbated by the fact that neither emerge before the other, but rather support themselves on the cuts drawn by real lines of flight, which is why unbecomings are never subjective, they exist in material conditions already drawn, or better said, unbecoming, however omnipresent, can never manifest on the transcendent plane. Lovecraft, in his branded xenophobic manner, drew this unbecoming in the occult practices of the jungle, indigenous rites which are seen as the alien counterpart to the human which bridges the Old One and the multiplicity of the preindividuated tribe. This is obviously paranoia and can be disregarded in its content, but its form is the telling aspect. Unbecoming was a matter of material rituals only drawn as unbecoming through the alienation mediated by the anomalous (Old One) and determined through reflection. The Diagnostic and Statistical Manual of Mental Disorders discusses paraphilia based on two generalized groups, those being anomalous activity preferences and anomalous target preferences; those being whether the pact with the anomalous is predicated upon paraphilic action or paraphilic direction. Paraphilic direction of course is unbecoming which points to a particular ‘who’ or genre of ‘who’’s, rather than the actions being pointed in themselves. The Dream of the Fisherman’s Wife transcends the distinction here: clearly there is an element of anomalous target preference, as it centers around the desire for the squid, but clearly the act in question is not simply normophilic, it contains an anomalous activity preference by nature of the tentacle and its complex instrumentality, which as we already looked at, transcends the phallus, yadda yadda. Anyways… The reason I brought up the DSM was – yeah the next one [there is a brief issue with the slides here] – if there isn’t a better sign to show paraphilia draws the lines of becoming and unbecoming! Right here, the underlined. It says that in the very old or ill paraphilia may mean: “any sexual interest greater than or equal to normophilic sexual interests”! Imagine that! Subjective, subjective… Moral real… What? [Someone shouts a question from the crowd; inaudible] This is it, my friend! These are the moral repercussions! They are drawn through normophilia, and if this is true, as the literature reads, and even living up to the norm may put you in the crosshairs, you must accept that the normophilic, the moral becomings, that which resists deviation, they are the real fairy tale!

Where is it? Where is it besides that petty remainder beside the figures, the inanimate desert of the undrawn? There is only objectivity in paraphilia, nowhere else. Nowhere else. The visible universe is stupid, it is a lie. Paraphilia is the only thing substantial enough to carve a mark in the real. [Another inaudible comment] Yes, yes I do. The place for (audio here starts to become obscured by growing unrest in the crowd) there is a suggestion, if you would [inaudible]. What? No, it’s okay. What? Okay, no, yes but I have an answer for you. [inaudible] but no one can hear you up here. I’m wired, the mic is wired so – no one – yeah, can we get a mic? If you get down they will get – I will – look [inaudible] get off the stage. I will let you speak, I will [inaudible] and I will let you speak. You can –

[There is the sound of a live microphone cord being pulled, and the speaking stops. Inaudible yelling. Something glass breaks. The recording ends here.]

The recent post by Pseudo Heraclitus strongly reminded me of this (see below) fragment from the Seranoga collection ‘Hidden Cities’. It is unknown if the it is supposed to be part of larger work or not, though much of the contents of ‘Hidden Cities’ seems to unfinished works of one kind or another. The striking features about the fragment are of course the similarity of Irus to Yrus and the mention of walls of great thickness.

Seranoga also seems to intimate a sense of a hidden clergy, or dare we say it, a kind of rhizomatic clergy dispersed through the population in ways he could not understand in his visit. What the nature of this visit actually was of course, we can only speculate -hallucinatory, imagined, spiritual or physical.

Who or what is Daniel Charles Barker? The regular interpretation is that he is a hyperstitional character formed by various individuals in the days of the CCRU . Barker as such qualifies as either a chaos magickal egregore/free floating quasi conscious pneuminous accretion (as I might call it) or a purely psychological construct that various people either choose to play the game of treating as real (or actually believe him to be real). The former option is the strong-magickal interpretation whilst the latter the weak psychological. Either of these gives him a kind of reality that can exert hyperstitional effects, it is just that in the strong version the effects are potentially ontologically altering, whereas in the weak all alterations/synchronicities are reduced to a solid world reality interpretation. The difference between the two ontologies is notoriously impossible to tell, hence the phrase agnostic disjunction, which refers exactly to the arbitrary nature of any choice between them.

There is another possible interpretation that we might consider concerning Barker’s reality. This concerns the Mandela effect. The explanation here would be that various of us have in fact been in a reality in which Barker was real and can recall the various papers etc. that he wrote. However the subset between the Barker reality and this one was relatively small. So when the Barker reality pulled away leaving on this small contingent behind the reports about his work seemed wild, preposterous and worth only serious treatment at the level of ‘hyperstition’.

This is a possibility and it does though maybe suggest a clue for the means by which we might gain more insight into his/its nature. Barker’s work of decoding anorganic semiotics is a hint at a way in which we might be able to trace information about him. The Mandela effect version and the strong accretion explanation might both work with this method.Consider that in the Mandela effect version Barker was real and is still potentially alive -in an alternative reality. So because this reality was in contact with his at some point, it shows that contact between worlds is possible.

Similarly the egregore version of Barker’s existence entails that he was accreted out of pneuma by CCRU individuals and as such has an autonomous existence. There are two further theses behind this explanation: i) is that Barker is just a product of the various conscious/unconscious minds at the time. ii) is that Barker is an egregore interface bolted onto a previously existing non-physical entity that may not have been human formed. There are insinuations of an ‘entity’ in the CCRU writings. These intimations supply a suggestion that ii) is the more likely thesis. Furthermore ii) could also be seen as an explanation for the Mandela explanation. The idea being that the collision between Barker’s reality and this one was in fact orchestrated by the entity. In this version too Barker is a front for the machinations of the ‘entity’.

Both these explanations constitute versions of strong reality alteration -from the perspective of a single solid reality. Neither can be cogently ontologically mapped, but all we need to note here are the necessary features. The Mandela version entails the coming together of worlds in physically seamless blends that only leave historical oddities as evidence to its happening -no one ever sees the worlds coming together or coming apart. The egregore version allows for the ability to create chaos magickal (pneuminous) entities that exist independently of their creators and that potentially there exist non-physical entities with their own agenda, capable of using human made egregores as fronts.

The Mandela effect thesis does not entail that anorganic semiotics (magickal schizoanalysis) is a fruitful pursuit, but it does allow it to seem at least possible -given that it entails multiple realities shifting together and apart. If something like Barker’s theories were true then anorganic semiotic traces of him are potentially detectable through the mesh of conceptual substance (pneuminous accretions) i.e. conceptual axes that spanned across dimensions, which could be peeled back to reveal deeper (on that axis) states.The decoding thesis is certainly weaker with regards to the Mandela version, yet still is worth considering in relation to it.

The entity-accretion thesis (either as i or ii) most certainly does entail such a possibility. Barker’s geotraumatic traces theory can simply be extracted from the physical and noted to necessarily (under magickal conditions) apply to the conceptual (pneuminous accretive). The concept accretes over time. Etymological layers are in there whether we have the ability to detect them or not. The decoding of signs related to such beings necessarily leads us in the right direction -they cannot help but be related. Hence it is through this means that we must approach the matter, so that hopefully we can discern something of the Barker beings purpose or origin -either as a rogue accretion or (more likely) a front for a hidden and pre-existing entity. The difficulty will be discerning the meanings of the signs sufficiently well as to decode the Barker-accretions activities.

Where though should we begin? The most obvious place seems the name. The same problems that afflict us, afflict such beings. No matter what name it gives itself, it cannot help but reveal something about itself. Let us consider the name Daniel. It is of course one of the old Hebrew names and means something like ‘God is my Judge’. This seems to set the tone. It suggests that the Barker entity is working for a higher power -thus supporting the entity interface thesis. A simple gematric check on Daniel gives us a value of 79 and equivalences of ‘oil’ ‘link’ ‘qi’ and ‘godhead’. As an aside I personally cannot help but note a certain resonance of Kant through his use of the phrase ‘quid juris’ and the word God. It suggests the tension between the law of God and the Kantian impossibility of knowing it. Maybe ‘Daniel’ serves as a warning as to how limited such an enquiry as this can be. ‘Charles’ is equally enigmatic insofar as it seems to contain the historical duality of one the one hand meaning simply man and yet simultaneously it is a name of Kings -Charlemagne being possibly the most famous. As another aside, this bondsman/King relation cannot help put me in mind of the Hegelian master/slave dialectic phase. No doubt my philosophical propensity has enabled both these German idealist perceptions, however we must still note them in case they emerge as relevant later on. The Hebrew gematric value of Charles is 207 and simply for the synchronicity it is worth noting that on the gematric calculator I used, the highest placed equivalence for Charles is ‘God Sign’. Owing to matter with which we are dealing, we cannot ignore such instances no matter how slender and contingent they may seem.

Possibly the most obvious looking name clues is in the surname Barker. In the west, the surname has come to be the most necessary historical part of the name. Forenames may be repeated in families by tradition but surnames will still tend to survive as a matter of stronger custom. If this is true of Barker then it contains two powerful clues. The first is in the old meanings of Barker as an occupation. There are two of these. One is that of a tanner, that is someone who changes skin into leather. This has suspicious traces of geotrauma to it, for the leather is the transformed skin. It becomes leather by virtue of trauma. The palimpsest of the skin still exists in the leather. Skin is not the sign of the highest neurological development (that we know of) yet it is still an earlier one. The membrane is the condition of internal and external distinction -that we will refine so well ourselves over time. It is the primordial exoskeleton. Leather is an ancient artificial exoskeletal force that is still in use today -shoes/boots.

The other meaning of Barker is that of a person employed to attract people to entertainment acts by vocalizing (barking). The playful hyperstitional nature of Barker clearly resonates with this, yet an act of entertainment is not necessarily something fictitious. A famous fictional barker was the Tin Man in a musical stage version of the Wizard of Oz called ‘the Wiz’. The Tin Man was a barker for an amusement park which then closed (another quasi-occult linkage through the uncanny zonal appearance of abandoned amusement parks). More fascinating really though is the linkage to the Wizard of Oz itself. The film adaption of Oz is famously influential on many directors, not least David Lynch. Its resonance with things otherworldly does not need explaining here. The atomic number of Tin is 50 (in standard tellurian numerology that equals 5 -another clear hint of origin). We should note here that Barker as a barker re-emphasises the thesis of his working for another entity. He advertises the fun fair but he doesn’t run it

Possibly the most obvious clue from the name Barker is exactly what it sounds like. One who barks. And who or what barks? Dogs do of course. And what (in this territory) is the most famous dog significance? Clearly it is Sirius, the Dog Star. The accretive connections with 5, 23, UFOs and all manner of other paranormal phenomena were well mapped by Robert Anton Wilson in his Cosmic Trigger I. The word Barker is a clue in this sense that it tells us he is an emissary of the dog/Sirius accretion (again reinforcing thesis ii). This is confirmed by the fact the CCRU clearly made use of 23 Burroughs/Wilson type connections.

To be continued.

With thanks to Nick Land and Thomas Moynihan for pre-existing Barker research.