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?

Ghostly invisibility is a matter of the ghost’s excess of visibility. Of an opacity beyond that of rocks, the specter is all too visible for the eye so accustomed to the light that it thinks the dark its opposite. The ghost is both-ways excluded from the field of vision for being too alien for the untrained and because, once seen, it is deemed too scary to be permitted in the view. The uneducated will try to exorcise demons and the dead, thinking them the same, when it is common sense that only living things require this kind of measure.

Following our publication of Parasol: Zones and the current investment in curating and editing Parasol 6 (with a focus on the works of Carlos Castaneda and Shamanism), we are now officially opening a call for submissions for our 7th issue “Parasol: Ghosts”.

This issue will be entirely curated and edited by the AF Collective (and invited honorary members, at the journal’s discretion). It will continue to experiment with form and variations on the title theme, but now with an added political investment, making this the first volume of the journal to tackle heavy-handed issues head-on, a first experiment of an experimental journal focusing on experimental writing. As long as it stays pertinent to the aesthetics of the CEO, which involve an intrinsic investment in plutonically-charged works capable of changing the very fabric of said aesthetics without entirely disintegrating it in the process, we are open to it and, hopefully, itching to be opened even more by it. Under the Collective’s direction particularly, we expect to be taken less as a platform and more as a terminal relay. Keep that in mind if “messy” and “collaborative” and “symbiosis” and “reciprocal interchange” are not keywords that activate a deep-rooted interest that drives your writing. And if joining a collective is not something of interest, you are already of the AF.

We are starting from a point of shared interest in decolonial theory and practices, as well as seeking to incorporate a more graphic aspect to the journal (artworks and hybrid pieces welcomed, as well as music if it can be integrated without overall loss of quality and cohesion). But not only do we welcome challenges to this initial interest as we also seek to provoke dissenting voices, so, for example, if you think decolonial theory focusing on ghosts is dumb, prove it to us, we challenge you. We ache to lose, just once, please pin us down and explain what ghosts are or are not, but do it following an Idea of Evil. Put your dead people inside our hollow receptacles, send us your lost ones and psychotic limit experiences that insist on becoming specters, send us your late gradma and let’s haunt others together. Teach us what they whisper to you and we are sure to make it turn to sorcery together.

As always, no restrictions regarding format and genre. No word limit (neither maximum nor minimum). The only true requirement is that it vibes with the dictations of the project itself as it comes alive and that most of the text itself is written in English (which you’re free and more than welcome to break entirely while pushing its limits). We accept new and already published work as well as translations. Submissions will be accepted until September 20, 2022 (till midnight Brazilian time). Send full manuscripts, pitch ideas and queries to ceo47@outlook.com. If this spikes your interest but you’re not sure what we are about or if your ideas/project really fit in with the CEO or this particular special issue, feel free to email alienfetus@outlook.com to discuss these and other pertinent issues in a openly conversational manner free of formalities (or simply hit me up in the DMs @AFCollective1, open to anyone — even the ones caring enough to point out the grammatical errors in this very post, we love and appreciate you, too).

Our next issue of the journal will focus on Carlos Castaneda, his works, life, and anything in-between. As always, we will be accepting scholarship, essays, fiction, poetry, ephemera, sacrificial channeling put to paper, and whatever else you want to send to us that is able to pass the vibe check. From the most prudish to the extremely experimental, just try us out. Castaneda the man never felt constrained by the set boundaries of his time, so if you’re thinking about developing a project that is not quite too focused on his work itself but is tangentially relevant, follow his example and just do it. If it can stand on its own we are more than likely to love it. No deadline on sight, as we are still working on issue 5: Zones, but take note that we are now setting a hard submissions deadline for the Zones issue (September 30th).

Enquiries should be sent to ceo47@outlook.com