Saturday, 20 June 2015

13.


This blog is three books in the process of being written, in the form of initial drafts of the sections, posted in the intended order, a project for which the overall name is Explorations. The three books are a continuation from Hidden Valleys: Haunted by the Future (Zero Books - 2015), and also from On Vanishing Land, an audio-essay made by myself and Mark Fisher (released by Hyperdub/Flatlines on 26th July, 2019 - https://hyperdub.net).


Explorations: Zone Horizon  (1 - 18)

Explorations: The Second Sphere of Action   (19 - 30)

Explorations: Through the Forest, the River  (31 -50) 





                               the path                                                                              7.8



It was her – on the far side of the forest clearing, with a Querechua woman. The two women turned rapidly and went into the forest.

It was Teresa.

 

I was second in command in a company of two hundred men, tasked with finding pockets of resistance. In the century and a half since the Spanish Crown had taken the territory, as far as and including the Andes, the Conquistador army-units had learned how to travel in dense forest, and this was not the near-impassable jungle that grew in the headwater terrains beyond the mountains.

 

As the company moved along the path I was in a state of disorientation. There was a sense in which I had joined the army to find Teresa, but was this what I wanted?

 

We had lived in Saresto, in the south.

Once Teresa said to me:

“Sometimes in spring or early summer I see for a moment a place where there are wild fruit-trees, an idyllic place to the north on a hill, and I see a path, with sun glittering on the sand. I can’t see anything clearly, and its over in a second, and its nowhere I’ve ever been, but I feel that all of the decisions I take should somehow have the feeling of joy that comes with that moment.”

 

She loved Querechua stories, and she thought about them to an extent which frightened me. Once she said “I wonder if when we place their tales in writing we destroy them.” And another time -“Maybe a tale is a fragment of a reality too intense for us to accept it.” When she disappeared at the same time as the Querechua man, Naviin, this for everyone was the heresy of which her family and mine had come to feel she was capable.

Naviin was a maker of musical instruments, and was famous in the region amongst the Querechua, and other peoples. Both Teresa and Naavin had been missing for eight years.

 

Having travelled through the forest for three miles we saw the compound with its double stockade of tall, interlocked stakes. At the entrance there was a small group, and I felt certain one of them was Naviin. They went through the gate, and the gate closed.

 

The stockade compound was on a mound cleared of trees with an area of grass and bushes around it, about a hundred yards from stockade-wall to forest. It was defensible, and the sun had now set, so we made no attempt to attack. We placed an unbroken ring of sentries and fires on the edge of the forest, and set soldiers to patrol this forest-edge circumference.

 

After night had arrived a song started from inside the fort, many voices were singing. An aching, keening song that rose toward a kind of alien serenity. I heard the poise of it, and in somehow becoming attuned to this serene quality, despite myself I was moved.

Afterwards there were scutterings of notes, plucked strings, and strange chime sounds. There was silence, and then scattered notes. The men became frightened, and started whispering about malign spells they believed could be used by the Querechua. After a while I realised the music came at the same time as gusts of wind, and although for me this made it seem less eerie, the discovery that it was a wind-harp did not seem to calm everyone.

The night was lit up with fireflies, the big ones up in the trees, and the small ones hovering near to the ground.

 

At dawn I shouted out toward the compound in the two native languages I knew. No answer came of any kind.

 

Everyone had been told that we believed the tribe had a Spanish woman held as a captive. After ten minutes, with no sign of a surrender, a long fusillade was fired and then sixty men charged at the gate. I went with them – the ring surrounding the stockade had been left intact, to prevent an escape attempt.

 

The gate gave way very rapidly. And surprised by the lack of arrows a small group knocked down a second gate, and then we were in the central compound. I was sweating profusely – and was terrified that Teresa would be killed. In that moment I knew I had reached a maximum separation between my actions and who I really was.

 

The search was thorough in the extreme.

I stood looking at the tall, six foot high wind-harp instrument, with its strings and chimes, and rotating tines that struck the strings. It was made of wood, and had Naviin’s signature geometrical motif running up it from base to top.

In the centre of the open space of the inner stockade there was a very wide wooden disk on six supports, a kind of hand-adzed table. On it, drawn in sand, were twenty seven bird-figures, each was a pair of wings a few inches across.

 

There was bird-song and insect cries, the sun was rising over the canopy of the forest.

 

One by one the groups reported. For an hour I also searched.

There was no-one in the compound.

 

I felt I was in the grip of an unfolding necessity, caught within a role which the other, true side of myself found appalling. Would be destroyer.

And now, many years later – my role is witness; saddened, repentant component of a tale.

When I went back to the table-like wooden disk the sand had been scattered by the wind.

 

Nothing took place. Although we searched in vain, there was evidently a tunnel, or they had slipped through the cordon of sentries. Teresa and Naviin were never found and nor was anyone from that community. Everything was burned to the ground. The company left, and I left with them, in the last group.

 

It is many years later. Nothing happened. But beyond the surface of the land and its people there is the thin thread of a necessity that feels like fresh air in a confined space – this is what took me out of the army, and led me to live as a herbalist in a town far from the one where I grew up.

And sometimes I see that hill with wild fruit trees, and I see the path with the glitter of sunlight on the sand.

 

 

 



A Doorway in Dreams                                                                                            8

 

 

She would come to the lectern with a slightly angular, diffident way of walking. She would be wearing a plain, tunic dress which somehow made her slim figure outrageously attractive, and then she would talk about the history of forests in fiction, in a way which was both inspired and scholarly, and which transported him into a kind of sensual trance.

Astrid Melcroft. She was probably in her late twenties, she had wavy fair hair that came down to around six inches below her shoulders, and often looked as if she hadn’t had time to brush it properly, and the shine in her eyes made him feel that he would turn his entire life inside out in order to be with her.

Two goldfinches flew across the road in front of him, jolting him out his reverie.

He was walking across an area of Wiltshire uplands. It was wold-country, made up of grazing fields and fields for low-value crops, and with very few trees. In terms of bio-diversity it was an area of devastation. The relative absence of woodlands and of wide hedges meant that it was mostly a terrain of factory production of animals, wool and feed-crops. But with less use of chemicals birds like goldfinches could still live on the tiny scurf-zones of weed plants, like the road verges.

He was an environmental scientist. He had just managed to get a one-year, temporary job working for a council, starting in two months - but he was thinking about returning to postgraduate work and trying to get a post at a university. He now wanted to go in an interdisciplinary direction that would include cultural studies, and he knew that Astrid Melcroft had brought about this change. He had attended three of her lectures, had spoken to her for a few minutes after one of them, and had watched recordings of her talks on YouTube. He barely knew her, and it seemed she was transforming his life.

Ahead of him was a slight rise in the ground. He had five miles left of a fifteen-mile cross-country walk. He was going to be house-sitting for friends who were away on a summer holiday – the house was three miles from the nearest village, and he was looking forward to a two-week escape from urban terrains. He had taken a train and a bus, and had got off the bus earlier than necessary in order to give himself a long walk on country lanes and footpaths. It was a warm July day with only a few cirrostratus clouds, and no breeze.

He could now see that ahead of him the terrain dropped down a little, before going up to another higher area less than a mile away, with two trees in silhouette against the sky – they would be growing by the road. In the middle distance there was a crossroads. A man was standing at it, looking at a device he was holding – maybe a laptop.

The man was a bit less than average height, and as he came closer he saw that he was wearing clean-cut casual clothes. He was maybe a surveyor of some kind.

When he was around twenty feet away the man looked up. He had shrewd eyes, in a face that looked as if it had been disfigured by an accident. He seemed to be in his forties.

The man looked back toward what he was doing, and then looked up again. Time to break the silence.

“Hi” he said, “beautiful day”. The customary extended greeting of the countryside.

“Afternoon” the man responded. “Yes…it is” He looked at him for a moment, and he seemed to do a double-take. His eyes narrowed, and then widened with surprise.

“Don’t I know you?” he said. “Weren’t you working at …. ? He paused, in the manner of someone trying to remember a name. “I was in IT there, do you remember?”

This was unexpected. He was trying to work out if he recognised the man, and didn’t want to offend him.

“Do you mean … at Prestwick?”

Yes!” said the man. “Incredible!”

He didn’t think he recognised him. Prestwick was a project consultancy he had worked at for six months. There had been a small IT team there – and maybe this man had been part of it. This was eight years ago – he could have forgotten him, although it seemed unlikely.

“So your boss was … Helen?” he said, wondering if he had remembered her name.

“Yes, he said that’s right, I worked with Helen! Amazing!”

He didn’t believe what the man was saying. He felt this was a scam of some kind. But a confidence trickster on a country lane seemed unlikely in the extreme.

“Yes … who were the other members of the team?” he asked, forced into a kind of false reminiscence mode, to get confirmation of his story.

“Oh, I’m not sure if I remember. I wasn’t there for long.”

The man gave him an approving look. The kind of look that indicates a test has been passed.

“But let me show you this.”

He was holding out the wide, ultra-thin screen device he had in his hand. It was a bit closer to a movie-screen rectangle than a laptop’s proportions, but was around the same length. It seemed you held it horizontally. He could see that it was showing a terrain of fields – probably the place in which they were standing – seen from a few hundred feet above the ground.

He felt convinced that the man knew that his deceit had been detected, and had moved on unconcerned, or even satisfied with what had happened.

He wanted to walk away.

But he took the device. In the lower left corner of the screen was the name Lumondris. The view was of the crossroads, with them standing at it, from around a hundred feet up, but with the distance to the ground decreasing. He turned round and looked up, to see the drone.

There was no drone.

“There’s no camera” said the man.

It must be satellite images, with AI, he thought.

The viewpoint was descending, on a rapid curve, coming slightly nearer and rotating as it came down. He looked up again – nothing.

As the viewpoint dropped to six or seven feet above the ground, and around ten feet way, he saw that the image included a woman who was standing a few paces beyond them.

Her face seemed faintly familiar, as if he had known her a long time ago - but her overall appearance  gave him only the impression of a startlingly intense first encounter. She was very attractive, and this, together with her clothes, made her a striking, memorable figure.

She was wearing a grey skirt, that extended outward and finished less than halfway down her thighs, and a charcoal-coloured jacket-like top that had a strip of orange on the right, and a strip of green on the left. Her hair was brown and wavy, and cut in a wide, shoulder length style that had a tousled, very feminine quality. Her eyes conveyed sharp-edged intelligence and a feeling of adventure - it was as if she was letting him know that she was dressed for something like espionage, and not for a catwalk. She gave him a sparkling smile of greeting, and came and hugged him. In the image he reciprocated the hug.

He jolted back.

There was a pause, in which the man looked at him questioningly, as if surprised by his reaction.

“Very impressive” he said, stumbling for words, and wanting to get away.   “A new technology”

“What did you see?” asked the man, who had come round to face him, having been standing alongside.

“The superimposed figure is really … impressive, very well… rendered.”

“What superimposed figure?” Asked the man. He was peering at him with slightly narrowed eyes – but the quizzical look had a playful quality at the same time.

He followed the man’s eyes, and looked down at the screen.

The image was from the same viewpoint and now showed only himself and the man.

There was another pause, while he looked around him for clues about what could be happening.

“I assume you’re filming this for a TV show?”

The man looked offended.

“We’re a new company – Lumondris.” He pointed to the screen – “we’re based over in Hay-on-Wye.”

At this point all he knew was that he had to get away. He handed the screen-device back.

“Well, thank you for showing me it.” He said this with his eyes deliberately indicating amused suspicion.

“Bye now” he said.

“Bye” said the man, smiling.

Very glad to be escaping from the encounter, he turned and left.

He felt completely certain as he started walking that it had been the beginning of a scam - that it hadn’t been a stunt for TV or the internet. But in the middle of nowhere, on a country lane?

The image of the woman in the short skirt was playing itself in front of his eyes. The man must have been randomly trying out a pornography scam. Get someone hooked – get them to pay money for more.

He felt a bit frightened, and he turned round. He had been walking for only a few seconds.

There was no-one at the crossroads, and there was no-one anywhere in sight.

 

 

He went from side to side on the road, to look at the sight-lines, and then got over the fence on either side of the road, to get a clear view into the fields on the far side of the crossroads. There didn’t seem to be any place where the man could be hiding or hidden from view.

He didn’t want to go back – he didn’t want any further interaction, so succeeding in finding the man hiding somewhere was not something he wanted. But in any case there did not seem to be a place where he could be, unless it was something very unusual, like a hole in the ground that had been made so as to create the illusion.

Thinking about it, he felt it was likely he was being filmed. So he turned around again, and set off at fast pace, feeling embarrassed and annoyed by what had happened.

   But as he continued walking the initial feelings dissipated. Instead he began to feel that, although it had been disconcerting, at least it had been an interesting experience – something unusual and enigmatic. He expected that in a few days or weeks he would find it posted online, and the enigma would be resolved into a high-tech joke for the internet age, but even then – something unusual had happened.

   It was hard to stop thinking about it, and he was glad, after he had been walking for around two miles, when he found the footpath he had been looking for.

  It was on the right, following the line of a hedge, going up a slight slope toward a beech-copse on the horizon, a quarter of a mile away.

   He felt pleased to have got away from the road, but he realised that insofar as the experience had a tendency to produce a kind of surveillance-paranoia there was no difference between the road and the footpath. If a very high drone had been used to produce the image he had seen – so high it was neither visible nor audible – then a process of filming could still be taking place. But it seemed more likely the image he had seen was mostly based on footage that had already been shot, and that the real-time filming had been done from hidden ground-level cameras.

   He sat down by the beech copse and did a search for Lumondris, and Hay-on-Wye, and found nothing to corroborate the man’s story.

 

     The house was a mile and a half from the nearest village. It was set back from the road, and had a south view across fields to slightly higher farmland two miles away. He knew that it was a converted farm worker’s cottage – which of course was true of a large proportion of the older houses in the area. In the shift toward factory farming the countryside had not only been stripped of its insects and wild plants, it had also had most of its farm labourers removed. The houses had been re-invented as commuter homes, retirement houses, second homes in the countryside – but beyond these re-purposed buildings the farming terrains themselves were eerily depopulated. He knew from experience that you could ignore footpaths and walk for miles along hedge-lines and across grazing-fields without meeting anyone. You might see a farmer on a tractor two miles away, and if anyone was disconcerted by your incursion you were too far away for them to even think about intervening.

 

   Once it was fully dark he went out into the garden. Stars were visible in gaps in the clouds. A dog was barking in the distance.

He realised that something which was disconcerting about what had happened earlier was the first phase of the experience when the man had claimed to recognise him. It was perturbing not so much in itself, but because it didn’t really seem to fit with the idea of it being a filmed practical joke for TV or internet.

   He went back into the house, and sat down at the kitchen table. He was thinking about something Astrid Melcroft had said when she had been explaining what she referred to as holistics. She had said that the central principle of holistics was the placing to one side of the accounts and stories of science and religion, and a seeing of the depth-level aspects of the world as the fundamentally unknown.

 

    The next day he got up late, and then went for a very long walk to clear his head. In the final mile on the way back there was a heavy shower. There was no lightning, and he continued walking, enjoying being out in the rain.

That night he had an exceptionally intense dream. He had woken up from an earlier dream, had seen it was still dark, and had gone back to sleep.

He dreamed he was being shown around an immense subterranean city. Everything had an abstract quality, with rooms appearing more like the inside of three-dimensional geometrical forms than rooms as they are normally perceived - but this visually minimal aspect was more than offset by the fact everything seemed to consist of forms of intent and feeling, as opposed to a domain of surfaces. And this extended to the person who was showing him the city, who was a presence consisting of commentary and evaluations in the form of feelings, as opposed to a figure who he saw.

He was shown many different rooms, in what he was told was an ‘arcology’. Each room was a form of intent – a way of being, thinking, and dreaming in relation to the world. He saw many of these rooms, but afterwards he could remember very little.

 Toward the end he was in a room with a vertiginous quality that seemed to come from an awareness of the intricacies, infrastructures and ritualised imaginings of reactive power in the human world. The room had a half-lit, eerie, semi-sublime quality that made him think of the novels of Mervyn Peake.

“Yes,” said the person he was with, “though you’re seeing it through something it helped to produce, and to work up a whole dream-system, in that way, you need to be on the outside, bringing in other, external elements.”

He was then swept sideways through a long, dark-blue conduit or tunnel, and he was in a room where everything seemed to be about mathematics and geometry, but in a way where both shape and colour were diagrammatically involved. He was a point of intersecting axes, and he was seeing immense intricacies of divisions and patterns of planes, as if he was inside a three-dimensional Mandelbrot set which kept having planes inserted into it that transformed everything or rendered limits visible on a horizon beyond the main part of the set.

“Erdos”, he said. “It makes me think of Paul Erdos.”

“Yes” was the response, “A good example - and this space was taken a bit further by him.”

At this point he was aware of a gust of air blowing into the room through the tunnel by which they had arrived, and he both heard and saw the words

CONIC, CHRONIC, CLONIC, CHTHONIC

The being who was with him reacted to this as if it was some kind of firework going off, and spoke from somewhere in the distance –

“Impressive.”

 

And then he was in a passageway in what seemed to be a very old, large building, with a view of trees at the end. He walked out of the passageway, into sunlight.

He was standing in an area that was a combination of heathland and forest. There were silver birch trees, oak trees, ash trees.

He was at the start of a long, narrow glade that had gorse bushes and bracken encroaching into it. The land went down and then went up again after around a hundred and fifty yards – the horizon was a bit more than twice that distance, and was a narrow gap between trees, a little higher than where he was standing. Beyond this was the sky.

To the left, near the horizon, he could see the wall and part of the roof of a house that was mostly hidden amongst trees. He could also see smoke that he assumed was coming from a chimney.

He started to move forward.

He could see a woman in a red jersey, seemingly coming from the house. She turned left, away from him, toward the gap in the trees.

And then everything became more abstract. He was still moving forward, and he could see two lines or amorphous, cable-like filaments extending in front of him to the horizon, one starting from just above his head, and the other starting from below his feet, and it was as if he was at a lecture being given by a woman who was explaining what he was seeing. The upper line was intent and dreams, and the lower line was the body, and you had to boost the lines, and in particular the lower one, and then they would come closer together and start to fuse, and as a result of this the overall trajectory would start to move upwards.

   You boosted the lines by discarding unnecessary elements in your life. He saw huge numbers of these unneeded elements flying away and disappearing behind him, and the cable-filaments now had very intricate, multi-spiral, flanged forms reminiscent of DNA helixes – they were semi-transparent, glinting with violet light, with very clean-cut fluid, spiralling lines, and he sensed that although the two were very different they were complementary counterparts as two aspects of one energy formation. As they came closer together, he saw that at the horizon there was a vertical line going up and disappearing into the sky, and the woman who was giving the talk used the term ‘Delta Heights’ but he didn’t understand what she meant by this.

   He was waking up, and at the last moment there was a phrase in his mind, a statement from the woman who had been explaining the lines.

a doorway in dreams

 

He had never had a dream remotely like this before, and it was not something he found it easy to ‘place’ in terms of finding a way of thinking about it. For a long time he just worked on trying to hold onto as much of the dream as possible.

He was inclined to see the first part of it as an oneiric extrapolation from Astrid Melcroft’s idea about the central principle of holistics. He had been unsettled by his meeting with the man at the crossroads, and had dreamed up a subterranean city. The idea of ‘deep’ in the term ‘depth-levels’ would have made this an easy jump for the dreaming mind to make. But what happened afterwards in the dream in different ways seemed to make too much sense for it to be thought about in this way – with the very end of the dream it was more that it was an intriguing and potentially valid diagram, as opposed to some kind of crazy hypothesis.

 

That afternoon he received a text message from his friend Joshua about a first conference on the part of a group of academics and activists who were trying to develop an interdisciplinary approach to the climate crisis. The last time he had heard about this conference nothing had been finalised, and at that point he was without a job, and was unsure about whether he would attend because of the cost.

His friend had sent him a list of twelve speakers. Astrid Melcroft was one of the names.

“I think I’m on for or it” he said.

He was going to go. He would have to extend his overdraft, but the new job would make that easy.

“Where will it be?” he added, in a second message.

After a few seconds the response arrived.

“Hay-on-Wye.”



*



The Libidinal Cosmos                                                                                                        8.




    All through the night the river – the bright, sunlit river - to the right of the tent, and in the morning, while thinking about the dream of the collapsed escape dimension, I believed the river was there. It was the other dream, in the background, the one I did not notice was a dream until I was about to open the tent.


    And then I remembered that to the right of the tent was a grassy ridge leading to a small outcrop of rocks, facing the valley, sixty feet away. The river had somehow been there, flowing away off the edge of the mountain – superimposed into the space, instead of the ridge.


     The previous day our Chinese friend Li Tsua had found three ancient bird-bone flutes, while working on an archaeological site which had not been expected to contain anything of this kind. This had left him perturbed, because when he revealed the discovery he would be in danger of having to admit that it had taken place in the company of two British archaeologists, thus compromising the secrecy of a major find.


     Jessica is leaving her tent at the same time. Her eyes point something out to me.


     Sitting on the rocky outcrop there is a woman. As we walk over to her, she gives us a very warm smile, the warmth somehow conveyed more through the eyes than the mouth. She is a friend of Li Tsua, and has come up from the village looking for us.


     Li is shocked when he sees his friend. It is apparently a complete coincidence that she is there, on holiday in the mountains, writing a book which she says is about "dreams and skies."


     She is called Mai Zheng. Li tells her about the bone flutes. He is pale, and looks as if he has had no sleep. He says what he had told us the day before – that the flutes could be 9000 years old.


     She whistles, when she hears about what has happened, A whistle of surprise, that simultaneously sounds like the whistle of a bird.


     She gives Li a long look, which he returns silently.


     “Maybe they have come to you.” she says.


     “And because your friends will not reveal the find, everyone will be satisfied – what is important is the flutes.”


      Later she gives Li a feather, on whose pinion she has inscribed two signs – the sign for 'love' and the sign for 'courage.’ Then, with bright smiles for all of us, she is gone.





I have been in the forested northwest of Patagonia for three months, staying at a friend’s house, a house which is thirty miles from an excavation of a Tehuelche settlement. I have been seeing the collapsed escape dimension all the time, in my dreams, and in waking glimpses.


    Tonight is a midsummer night, warm, with bright Andean stars, and with a gentle breeze.

I fall asleep, and later in the night I dream.


    Again, I am there, its suppressive emplacements around me. But now there is a path that leads through undergrowth and into sunlight. I suddenly know that the collapsed escape dimension is the human world. It is clear that the disaster began around 9000 years ago, and that 6000 years later there was the full collapse.


    I know I need to walk towards the rocky outcrop. Mai Zheng is waiting for me, around her the river pouring into the sky.







* * *








Sunday, 14 June 2015

12.

 This blog is three books in the process of being written, in the form of initial drafts of the sections, posted in the intended order, a project for which the overall name is Explorations. The three books are a continuation from Hidden Valleys: Haunted by the Future (Zero Books - 2015), and also from On Vanishing Land, an audio-essay made by myself and Mark Fisher (released by Hyperdub/Flatlines on 26th July, 2019 - https://hyperdub.net).


Explorations: Zone Horizon  (1 - 18)

Explorations: The Second Sphere of Action   (19 - 30)

Explorations: Through the Forest, the River  (31 - 50) 
 






  In Britain there is a love for a classicist (here, this relates primarily to ancient Greece, but also to Roman antiquity). And very much in particular, there is a love for someone with classicist knowledge who uses it to tell magical tales. This goes back to Shakespeare, who helped in a territorial-oneiric struggle with the Rome of catholicism, by going further back in time and further east, to the sunlit, arcadian expanses of the ancient Greece of Sophocles. This love for classical antiquity expresses itself in relation to many forms of writing, from stories about teachers of classics (as with The Browning Version) to the poems of Keats, and from The Wind in the Willows (the chapter “the piper at the gates of dawn” is about a meeting with the god Pan) to Robert Graves’ I, Claudius. Again, it goes from the works of Lewis Carroll (who, along with classical references within the Alice books, wrote a seminal paper within philosophical logic that takes the form of a dialogue between Achilles and the Tortoise) to C.S.Lewis’s Narnia books, and from T.S.Eliot’s The Wasteland, to Tolkien’s The Lord of the Rings.

   The underlying issue here is modernism (Shakespeare was a proto-modernist who in fact went back to ancient Greece to get help in the struggle against religion). This gives additional depth to the fact that the British feel far more instinctive warmth for a classicist than they do for a priest. Which does not mean that the British are not embroiled in religion (the most successful of the works just listed – The Lord of the Rings – is to a great extent a religious paratext); it just means that with their empiricist tradition they have a heightened preference for dreamings, as opposed to any form of abstraction that could be construed as dogma.

    But in this context, the question of modernism immediately leads to the question of directions on the planet – and to the question, initially, of east and west. The British have a deep tendency to dream the east, starting with the ancient Greece of Shakespeare, but going on through warm countries to the mountainous grasslands where Orlando is transformed into a woman, and to the India that draws the Beatles out of Europe into another zone of dreaming (and the Greek pantheon connects up in the oneirosphere to the Hindu pantheon, a connection made by Shakespeare in A Midsummer Night’s Dream). However, it is another direction – the west – that has been taken up and re-enforced by the local zone of the interiority (and it is to be remembered that the interiority is as much military-territorial as it is religio-oneiric). Before Shakespeare the west had been the important direction within new state-adopted dreamings in Britain, in the form of the tales of the Arthurian mythos. And after tudor times the fact that this mythos will not go away (for instance Tennyson brings it back in the 19th century, and T.H.White in the 20th) will be compounded – and fundamentally eclipsed - by the rise to prominence of the USA. The earlier dreamings about the west (which in fact go all the way back to the ancient Greek story of Atlantis) may well all along have been boosted by tales of the actual west, from the Viking explorers for instance, but speculation about these connections is irrelevant in comparison with the issue of the emergence of a new zone of protestant fixation to the west.

     The fixation is revealed by pointing out that over the last five hundred years there have been two processes of expansion into immense continental hinterlands - one of which directly involved the terrain of Europe – that were in the contiguous domains of the planet in relation to Britain, but only one of them has been a focus of attention, and this was the one in fact which did not involve Europe’s terrain. Because the Russian expansion was Russian orthodox, and not protestant, and because, with people caught up in religious and pseudo-rational blocked-metaphysics, there is a lack of a Spinozistic love for the planet (one which sees its worlds – and overall world - as fundamentally on the same level as ours, and as including ours) the sublimely beautiful expanses of this other hinterland have been implacably suppressed – edited out - within western European and U.S. awareness, and within 'anglophone' awareness in particular.

      To point out that a lot of this suppression has been due to political factors is merely to point out that the interiority is fundamentally about the control of territories (the primary source of religions is the determination to control terrain, along with the determination to control women). When I was five years old, and living in southwest Wales (I lived in Haverford West for two years) I had a striking dream about the east: I think my mother had been telling me about communist Russia, and I dreamed that I was seeing a small area of a park in a Russian city, with nothing there but a park bench and a few trees. The dream was in monochrome, indicating something fundamentally denuded about what I was seeing, and the park bench gave me a feeling of desolation – a feeling of loneliness and a misery with a bleak thinness, as if there was not even enough energy for misery. My mother’s - presumably somewhat negative - portrayal of the eastern bloc would, I expect, have been the trigger for this experience, but the dream gives a suggestion of a kind of oneiric iron curtain sliding down, as if what was being put into place – by a dream - was the view that there was nothing worth dreaming in that direction. This dream leaves you wondering  about what forces are at work in our dreaming up the nature of the world, within both the sleeping and waking dimensions of our normal existence – it leaves you asking in relation to ordinary reality “whose dream is this, anyway?”

     The Rocky Mountains have been glowingly turned into a “sacred earth” terrain, unlike the mountains of the hinterland into which Russia expanded. There are many factors involved here (for instance, the eastern hinterland is along much colder latitudes than the western one). But it can be felt that this spectacular extension of Europe does not fit at all well with a certain triumphalist territorial dreaming-system pertaining to the west of Europe. It belongs to a country which is neither protestant nor catholic (the protestants are protesting against catholicism to transform it into protestantism, and both sides see the other as really, futurally, belonging to them). It opens up the horror of the destruction and suppression of the indigenous societies (a lot of effort has gone into fitting the American indigenous people into the USA's ‘sacred earth’ story, but here instead of a romanticising there is a convenient silence, so that Europe simply does not acknowledge its own brutality in this domain). But perhaps most fundamentally it opens up a profound closeness to the outside – a spectacular contiguity and zone of indiscernibility which is thousands of miles long. From the point of view of this zone of the interiority the USA has the great advantage that in the sunnier terrains over the southern border there is yet more of the west. Nothing could be further from the truth in the hinterland immensity of eastern Russia. Here, in the more sun-favoured areas to the south there is China, whose oneiric and abstract tradition is implacably and imperturbably non-western, and whose potential for modernist/ancientist lucidity cannot be quarantined within the space of the dead-tradition magical tales of ancient Greece. In China there is an unbroken line to that important text of metamorphics, Tao Te Ching, with its philosophical ultra-feminism (for both men and women becoming-woman is what is vital - "knowing the masculine, and nurturing the feminine." / "can you be female?"), and with its single proto-modernist story suggested within the space of the lucid abstraction, the story that reaches the Future through the past of that time, 2500 years ago – "there were once ‘ancient masters of Way,’ but something has gone wrong" (this preceding phrase is a "paraphrase" of the story, not a quotation) -


Ancient masters of Way
All subtle mystery and dark-enigma vision:
They were deep beyond knowing,

So deep beyond knowing
we can only describe their appearance.

[...]

perfectly simple, as if uncarved wood;
perfectly empty, as if open valleys,
and perfectly shadowy, as if murky water.

Who’s murky enough to settle slowly into pure clarity,
And who still enough to awaken slowly into life? 

[...]         (15)


With its profoundly female exponents of Way (those individuals who are systematically capable of letting go toward Love-and-Freedom, and of leaving the dogmas and fixations of the interiority) Tao Te Ching was a main starting point for the dreamings of Ursula Le Guin (who also made a translation) and is an outside of the west, which, far from having been superseded, is simply waiting for it, in the Future.

    On one level everything here concerns “centres,” or points of fixation, both in relation to the oneirosphere (each religion creates the view that its story is the story) and in relation to terrains and territories. The Celtic Arthurian tradition aimed to set up a new central point in the west, displacing Rome (Arthur defeats Rome), and to an extent it succeeded, with anglican London (the centre to which T.S.Eliot emigrates – T.S.Eliot, with his Arthurianism in The Wasteland). Shakespeare “supported” the creation of a new centre, but only in a way where he subverts the blocked metaphysics involved: instead of going west, he goes southeast to ancient Greece, putting in place a new zone for dreaming, as opposed to a fixation point, and turning the abstract-oneiric field involved toward the Outside. A new centre then emerges on the opposite side of the atlantic (Washington, with a primary sacred terrain in the form of the Black Hills of Dakota and the Rockies). Tolkien subsequently is the oneiric reaction on the part of the western wing of the trans-establishment – a kind of white terror. Gondor in the Tolkien mythos is Rome (it is also England, but primarily it is Rome, hundreds of miles away in a much warmer climate to the southeast of the Shire, like Rome in relation to England). And to the east of Rome, instead of ancient Greece, there is an evil empire –instead of Arcadia, there is Mordor. Tolkien takes a little of the magic of ancient Greece through the “ents,” and through the phrase “dishevelled dryad loveliness” (used in relation to an area just to the east of Gondor) but he makes sure there are no female ents around, because tree nymphs would give far too much allure, and would return attention to ancient Greece. Tolkien turns everything back to the west (instead of Avalon there is Valinor) but as a catholic he keeps the chivalric-chauvinist “spiritual” conservatism of the medieval Arthurian tales, while stripping away all of the elements of the older mythos. Valinor is taken off the surface of the planet (though you sail west to get there) and put into another dimension, so that there is no danger of any confusion with the protestant project of the USA, and a revenge is taken against Wales, for having won out in an oneiric and physical war against the catholic plantagenets: Wales is simply removed from existence, to the west of the Shire there are some low, uninhabited hills, and then the sea…


    However, in the last analysis none of this concerns Britain, or east and west. It concerns Shakespeare, and more centrally it concerns what Shakespeare discovered, which was a vantage with a profound connection to the ancient Greece of Sophocles. But in indicating this vantage, Shakespeare is careful to open up a continuum that runs from England to India, and that in fact extends across the whole of the planet (Puck's terrain is the planet - "I'll put a girdle round about the earth / in forty minutes"). The place is not in any way the crucial aspect - what is crucial is the way of dreaming the world, and the aspects of the transcendental-empirical that are visible through the modality of dreaming, along with the way in which the unknown appears within it. And the key point is that ultimately where this leads is a way of seeing which has no specific connection to Ancient Greece - this is the ability to create dreamings which consist of outsights, and most of all it is a woken faculty of lucidity.

    With the modality of dreaming which Shakespeare discovers it makes no sense to locate its worlds  in Ancient Greece with any high degree of emphasis, because it concerns a way of oneirically looking toward the whole planet, in which the terrains around Athens are not in themselves special in some way in relation to the terrains of India or of northwest Europe; and it is also because there is a kind of deadly separation here: the Athens of Sophocles is also a point of emergence of a trapped form of reason (reason is a faculty which is required, but at the expense of lucidity it is disastrous - the sleep that is reason without lucidity breeds monsters).

     Shakespeare moves over this point of emergence without comment, because it is a question of re-dreaming - of getting back to Sophocles in order to go further, and of seeing the whole world through a faculty of dreaming informed by lucidity. And in relation to east and west he simultaneously refuses to open up any connection to the religion and religionised nationalism of the west-focused mythos of Arthurianism. 

    It can be seen that the west here relates to a religious and nationalist anti-vantage, an anti-vantage which also consists of an insidious form of gender-role suppressionism - and the vital point at this stage of the explication is that the details of the oneiric and actual forms of 'the west' are ultimately indicative of the overall abstract modality - an abstract modality which is here being grasped in terms its reactionary oneiric aspect, but which also includes a functioning of an attenuated but simultaneously hypertrophied form of reason (reason cut off from lucidity).

    In Shakespeare there is a joyful exteriority and there is tragedy as a dark, perturbing element of the human world. And a key aspect of his radicalism is that in A Midsummer Night's Dream he creates a view of an England presided over by Greek and Roman deities (Hecate, Cupid). But he does not re-dream along these lines in order to argue for the existence of these deities, any more than he is trying to convince the audience of the existence of Titania and Oberon. Instead it is a full - transcendental-empirical - openness toward the unknown that is in question, and to heighten this perspective he goes east to India, to a place where there was - and where there still is - an extant pantheonism. He goes further east in order to deepen the power of the form of dreaming which he has discovered.

     And beyond this Sophoclean or Arkadian form of dreaming there is another, one which has been taken over a threshold because lucidity has been fully effectuated. The impression given by Shakespeare is that in crucial ways he has developed transcendental-empirical dreaming not just to a high degree, but to a point where it would have been hard to go further without leaving the role of artist behind. And the specific power of Shakespeare's work is that it takes us to the point where what is sensed is that the beyond-a-threshold functioning of lucidity would involve leaving behind both domains of the Arkadian modality - Sophocles and Socrates.


  
    It is necessary to take another point of reference, to go alongside Warwickshire. The place is not being chosen randomly, but this new reference-point is being taken up with the aim of moving toward a planetary focus, as opposed to it being about some attempt to counterbalance a western perspective with an eastern one. In this context the route east is the route toward the planet.

    Stand on a hill a few miles to the south of Abakan, in Kharkassia, and look south to the Sayan Mountains. These mountains are exceptionally beautiful: they are covered in forests, and their jagged 10,000 foot summits (craggy peaks towering up out of tree-covered ridges) are spread across a gigantic area that spreads all around Tuva, and extends into the north of Mongolia.

    Behind you Abakan is an entirely European city (as European as a city in Arizona or Utah is American, despite the presence of the Navajo and Hopi cultures in the vicinity, in such cities in the USA). Its elegant wrought-iron railings and tree-lined avenues are suggestive not of Asia or of communism (although in one city-centre park there is a very fine soviet era mural, showing human beings in their relationship with the natural world, and with science) but of the Europe of Budapest and Prague, and of the Russian cultural/intellectual world that finds expression in the works of Tolstoy (the modernist radicalism of Tolstoy is kept quarantined by the west, as a kind of costumed historical zone, rather than being seen as a major element within modern-day Russia).

     You are therefore very much in Europe (in this cultural-descriptive context, to say that Abakan is in Asia is as appropriate as to say that the USA is “really” a part of an indigenous-culture continuum of North America). Furthermore, the latitude has nothing bleak or extreme about it. The Sayan Mountains are on the same latitude as England – they are far to the south in Siberia (Ulan Bator in Mongolia is a long way to the south of London).

     They are also around the same size as England.They are two areas or ranges of high mountains which are interlocked with each other – the Eastern Sayan and the Western Sayan – and that are covered in plateau-forests which are very rarely visited by humans.These are immense arcadias of pine-trees, meadows covered in gentians, sculptural craggy outcrops, blueberries, bears, deer, three foot tall violet-coloured lilies growing by tiny streams, eagles in daylight skies, and owls in the twilight.
.

     But these mountains are around – and form the majority of - Tuva to the east, west and north (and also to the south), and go into Mongolia, where there are some of the highest peaks. So what you are seeing, on the hill to the south of Abakan, is the beginnings of a terrain which is not part of Europe, and for two different reasons. Firstly because Mongolia is not in any sense part of Europe, and secondly because ethnic Tuvans – who form the majority of the population of Tuva – do not regard themselves as European (on the contrary, their account of Tuva is that it is the centre of Asia, and there is a monument celebrating this designation in the capital, Kyzyl).  

     In a technical sense relating to human description systems these mountains have a mysterious aspect, in that maps are not easily available for them. It seems the Russian state has blocked their production (I was told in Stanford's map shop in Covent Garden that Siberia is the only area on the planet where there are whole ranges of mountains for which there are no published, generally available maps). All that was  available was an "air chart" - a sketch without contour lines, taken from satellite information and used by planes - for only one part of one of the two main areas of the Sayan mountains. And it is perhaps also interesting that I had no dreams about this area until 2008, and that when I did have a dream - where I was in an abandoned military base deep within a vast area of mountainous forest - it was one of the most extraordinary and enigmatic dreams I have ever experienced (I described this dream in section 12 of Hidden Valleys).


    But leave behind the world of daylight for a moment, with its tendency to be visual, and its tendency to leave us detached, appreciating the beauty of nature from an unnoticed stance of superiority and envisaged separation.

    Imagine it is night, and you are in a forest in the Sayan mountains. Imagine you are grasping that the planet around us consists of the same substance as you, and is an immense, mysterious Space that is suffused with inorganic but sentient forces, anomalous beings. Listen into the place where you are; see into the darkness of the forest around you by seeing and listening with your whole body. See what happens.



                                                                * * *

Thursday, 7 May 2015

11.


This blog is three books in the process of being written, in the form of initial drafts of the sections, posted in the intended order, a project for which the overall name is Explorations. The three books are a continuation from Hidden Valleys: Haunted by the Future (Zero Books - 2015), and also from On Vanishing Land, an audio-essay made by myself and Mark Fisher (released by Hyperdub/Flatlines on 26th July, 2019 - https://hyperdub.net).


Explorations: Zone Horizon  (1 - 18)

Explorations: The Second Sphere of Action   (19 - 30)

Explorations: Through the Forest, the River  (31 - 50) 





   




    Warwick University campus is on land given to it, separately, by Warwickshire council and by the city of Coventry, and the border between the city and the county runs on a curve through the middle of it. Part of the land given by Warwickshire is still agricultural land, so that the university is looking out, on its south-western side, toward fields and woods.

    This foregrounding of the relationship of outside and inside has connections to other aspects of the city of Coventry. Everything here is a little like the setting for a novel where the events take place on an un-assuming border between two apparently ordinary terrains, but where everything is much stranger than it seems (and as if these would belong to a further novel, this does not yet refer to the enigmatic, strikingly beautiful places, or "zones," that are to be found in the countryside to the south).

     Coventry describes itself as “the city in Shakespeare country,” and this in a way is technically correct, given that in the 19th century a separate county of Coventry (which was the city and a five to ten mile radius of countryside beyond it) was dissolved because of administrative problems, placing the city within Warwickshire. But evidently the characterisation is an inclusion of the outside of the urban sphere as of central importance for the inside. Moreover, this is a continuation of a very old tension. Coventry, like York, used to have a medieval city wall, but unlike York, because it had become a centre of textiles manufacturing at the time of the civil war (so that the new upper class was strong rather than the old) it supported Cromwell during the civil war, and afterwards Charles II had its city wall destroyed, in revenge for it having sided with with the parliamentarians. This destruction of the wall in turn set up the conditions for the city surrounding itself, in the 1960s, with the “noose” of an extremely close dual-carriageway inner ring road, which runs very near to where the wall used to be, a discordant race-track circuit that places the outside of transit a half-mile radius from the top of the low hill on which the central part of the city is built. And at the very centre there is a statue of a naked woman on a horse – Lady Godiva – so that a beyond of the patriarchal and conventional world (you still don’t ride naked through a city on a horse, especially if you are a woman) is the totemic and spatially dominating point of the city.

     And in a very extraordinary spatial sense the whole city points southwest toward the Warwickshire countryside, and toward Kenilworth and Warwick (Warwick is the county town, and still has an intact castle, and Kenilworth, seven miles away, has the royalist prestige of having a castle, even though as a satellite of the city it was also parliamentarian and the castle was semi-destroyed – rendered uninhabitable – by Charles II at the same time as the city wall was removed). As if it was trying to restore its pride, in the 18th century the city set up a very wide and exceptionally long ceremonial approach: behaving like the ultimate country-mansion estate, Coventry created a broad, two-mile long avenue of trees that extends southwest, toward Kenilworth and Warwick, and which goes initially downward, and then goes to the top of a hill which is a lot higher than the starting-point (Warwick University is a mile to the right – to the west – of this hill). As if the city was beseeching something to arrive, ceremonially, from this direction, or as if it was emphasising the importance of this route to the outside. But this in a way is only the platform for the strangeness: a country estate would have built something like an obelisk on the hill, and a civic equivalent would have been appropriate – the place could have been called “monument hill”. Instead, as if the city was equivocal about the outside, it immediately erected a gibbet there, from which it hung some robbers, leaving their bodies there to become skeletons (the skeletons were there for many years) and naming the grand terminus of the avenue “Gibbet Hill,” a name which remains to this day (it is not a suppressed name, it is the common name for the place, and is used in postal addresses).

    Warwick university is therefore a mile - along the city border - from Gibbet Hill. Gibbet Hill, a place which has a beautiful view of countryside, in the direction of Kenilworth, and which has beautiful oak trees, but whose namers were not kind to this tree-framed perspective on the outside.

    And names are evidently strange here. In hidden-away places beyond the border things recurrently shimmer with the eerily sublime or the numinous, but on and within the border this shimmering becomes very hard to see when looking through the lens of names, given the gothic Alice-in-Wonderland affect they produce. “Warwick” as the name for the university is a “contradictory” name which denies the existence of the city in which it is located (it is technically partly in Warwickshire but it is on the edge of Coventry, and partly located within it, and it is very definitely not in Warwick). Then there is Gibbet Hill, and alongside this there is “Peeping Tom” who is killed for being a voyeur, the figure alongside Lady Godiva in the story that is iconic for the city. And at the centre of it all the named is the place which The Specials called a “ghost town” (and which Phillip Larkin subtly damns with the non-praise of “nothing, like something, can happen anywhere”), and the name itself is proverbially a term of opprobrium through the phrase “being sent to Coventry.”

     In dreaming up the impression given by this name there is an irresistible tendency to think of the worlds of the past – the old Forest of Arden (Coventry was built in this forest) for instance 3000 years ago when the white horse of Uffington was made to the south, and when maybe the human world of the time had a shamanic relationship with the animal with which Lady Godiva is associated. And (ignoring etymological disputes, which leave everything open) what was the coven – or group with some kind of covenant, or firm set of principles – that is suggested by the name? And what was the tree, for these women and men on the edge of our perception; and indeed, at the time of the founding of the city, was anyone perhaps hung from this tree?
  
  


*



     It is 1993. At this time an attempt at an escape toward the outside is taking place within the philosophy department of Warwick University. It has been gathering intensity over the previous two or three years, and  very soon will manifest itself as the “Cybernetic Culture Research Unit,” a small group of writers/theorists whose work briefly had a degree of success on the peripheries of the philosophical and artistic domains. The central figure of this development is a young Deleuzian called Nick Land, who is a tutor in the department.

     To look at this development is indeed to go through the mirror – but the only problem is that in going through the mirror you can go in many directions. A primary aspect of what took place was an approach to Deleuze that was damaged by blocked, suppressive elements from both Kant and Hegel, which were taken up into a reaction against Heidegger, a recurrently theological philosopher who needs primarily to be ignored, rather than reacting against him (in a late interview Heidegger characterises cybernetics as a disaster awaiting human knowledge, saying “only a god can save us now”). The Kantianism lay in a fixation on discovering conditions of possibility (ordinary, conditioning aspects of circumstances that are easy to see, but are “too close” for attention, normally, to look at them - judgements for Kant, numbers and machinic circuits for Nick Land), as opposed to concentrating on the unknown intent/energy/libido aspects of the surrounding world in a focusing of perception and abstract perception. And the Hegelianism lay in a fixation on the “film” of the human world, and an “interpretosis” determination to find emergences in this world which would – according to the fixation – turn out to be the beginning of the end for the constrictive forces of global human society (Marxism degraded into complex, techno-messianic delusions). However, another aspect of the emergence (an emergence which increasingly involved other theorists) was a genuinely Deleuzian – and Spinozistic – engagement with the world, which had its highpoint around 1998, with the brief development of the ideas of “sorcery of confinement” and “sorcery of flight”, which here can valuably be translated as metamorphics of confinement (where for the acting forces the threshold is that of the heightening of the control-mind, and for the acted-upon it is directly – rather than insidiously – a form of collapse) and as metamorphics of escape from the interiority.

    Freighted with semi-focused anomalous concepts (drawn from Deleuze, Norbert Wiener, Spinoza, George Bataille, etc) and with a primary concentration on numbers and technology – conceived increasingly as in some sense the fundamental aspects of the outside, the abstract – this philosophical micro-movement was set up to make waves, and inspire those looking for a way out from the interiority (it was a kind of techno Kantian-Marxist radicalism and anti-piety materialism). It was also set up to not survive long within Warwick philosophy department, or indeed, to survive long as a group-emergence. However in its initial phase of emergence the combination of accelerationism and what can be called “schizo-numeric cyber-materialism” (this is not supposed to name a coherent perspective – it might be debilitating to attempt to focus this lens) was able to have real success, even within the world of the academic institution. In 1993, 15 out of 60 Ph.D philosophy research grants from the British Academy were awarded to Warwick postgraduates, and the work of Nick Land was a main reason for this very high level of allocation to a single department.

   This development was also very affected by the gothic (a key indicator – when it is an obsession - of not being turned in the right direction). The collapse after 1982 – when the Future receded – both involved a turn toward technology and a turn toward the gothic. “Landianism” was heavily pervaded by the work of H.P. Lovecraft (Lovecraft’s work in many ways is to be regarded as a kind of showy, gothic collapse from the level reached in the first novels of Dunsany). And it was equally influenced by the work of William Gibson whose cybergothic Neuromancer novels (written between 1984 and 1988) had the feature of embodying a concentration on both technology and gothic. But the facts that these novels are extremely impressive and that Gibson declines as a writer as he becomes less cybergothic – less focused on the outside – should not obscure the perception that both Lovecraft and Gibson are lamentable in relation to a focused attention on the liberatory domain of energy and intent/libido that pre-eminently concerns the planet, the abstract and women (notice how there are almost no women in Lovecraft’s writings, and the all-too-male aspects of the central female figure of Neuromancer, Molly Millions; and notice the lack of any sustained engagement with the planet and its other animals – the planet beyond the included threadwork of its human social domains – in both of these groups of stories). In making the oneiric-visionary central – and associating this with the energetic world – these stories have a real strength, but this strength is continuously undermined by an unfocused  concentration on gothic and obscurely gothic zones of the outside (obscurely gothic zones are limited areas of the outside which are energy sources for debilitating keeping-everything-control tendencies within the human world, areas such as number, time grasped as linear, and formal systematic fields).

    At the level of abstract space the terrain of this milieu consisted of the world of the two volumes of Capitalism and Schizophrenia together with a relatively small constellation of other works, most of which were stories, where many of these stories, in turn, were either gothic tales or were works of science fiction (or both).

    In a direction that was not the gothic, there was an escape-route within this abstract space, an escape route which led toward transcendental south. 

    Everything concerned substantive philosophy, in that it was about forms of existence, and was also fundamentally about social worlds, the planet, and the body. 

   There is transcendental south, and then in another direction there is fixated critique. A differential trait of fixated critique is a modality, at one degree or another, of being inflected by the gothic (at a depth level this inseparable from the nihil that is intrinsic to fixated critique. Fixated critique is not just a fixation on critique it is a fixation of reason in relation to specific directions.In the same direction there are the two primary forms of philosophical piety - which can be characterised as Hegelianism and Heideggerianism, but these did not form part of the abstract space of the radical Warwick mileu (other than domains that were being critiqued).

    There are two forms of fixated critique, one of which is anomalous in that the virulence of its antipathy to ordinary reality at crucial points continuously and explicitly discards issues of valid accounts, and deploys all available writing modalities in the process of critique and attack. This modality was the one which was primarily in effect within the Warwick milieu, so that the space consisted of three attractors: an other modality of being and understanding (consisting of travelling toward transcendental south); the modality of virulent critique which can be indicated by the name Nick Land, but also by the name William Burroughs, and a modality which through most of the main phase of the activity of the milieu was only minimally in effect - the modality of a fully fixated critique in the form of a gothic-inflected, stripped-down descendant of Kantianism.

    Mark Fisher's trajectory was one of falling toward the Landian attractor, and then setting out on the difficult walk toward the doorway toward transcendental-south - toward what can be called the place of exteriority.

    This abstract space is exceptionally complex, as is the extension of abstract space that has just been indicated. Piety-philosophy and gothic-inflected philosophy are in fact both expressions of the system of reason and revelation, and at the on-the-edge-of-escape wing of Hegelian-inflected philosophy are modalities which are forms of gravity but which have a scanning pattern that to some extent includes transcendental south.

    There are critique modalities which have a piety/gravity involved: the critique can either be in the name of something that is being lost or in the name of something which is yet to come (where these tensions are in fact of the very nature of the system of reason and revelation).

    There are different versions of an account of a human disaster here, and different accounts of technology. In relation to the disaster it can be the (ultimately non-disaster) of the ructions of dialectical upward movements (Hegelianism), or it can be the rise of technology and technics (Heidegger), or it can be a disaster of 'stratified' or 'coded' human existence that will be overcome by an acceleration of technology (Land). 

   The two different forms of fixated critique have a different relationship to reason: one (the descendant of Kantianism) is fundamentally reason; the second one uses reason but is a hybrid outlier that, although an outlier is still ultimately part of the system of reason and revelation. This second modality of fixated critique is far more open to the anomalous, and its works have a tendency to be threaded with thought-provoking elements and outsights: however the overall modality is that of a highly productive form of entrapment. 

    Although there is something relatively dull about the refinement-of-Kantianism attractor this does not make it the least dangerous and damaging: the views of those who are locked fully onto the place of reason are particularly dangerous for those who who are setting out in the direction of the place of exeriority.

    Within the main (non-outlier) extent of reason and revelation the new developments often have very interesting aspects insofar as they take a stand against primary dimensions of ordinary reality. These are figures who are very different from writers such as Kojeve and Fukuyama. However, what is interesting and valuable is inseparable from what makes them profoundly deleterious and insidious. In the first modality of piety Heidegger and Tolkien are alongside each other in their reaction against the technologies of modernity, and - far more interestingly - in the radically de-dogmatised spaces of the second, Hegelian/Marxist form of piety you find E.P.Thompson and Pete Seeger alongside each other in the same way - on the edge of freedom but still fundamentally trapped by a focus which is primarily in the wrong direction.

*

    There is nothing in itself wrong with technology - the issue is how it is being used by the interestablishment. Beyond technology, what is fundamentally important are the worlds of exteriority. The world of the beyond-the-human terrains of the planet; the world of perception, the world of dreamings, the world of the body.

*

      It will be seen from the opening sections of this book that in 1993 I was working on a problem of space which can be indicated, firstly, by the Spinozistic idea that the planet as a whole is not on a lower level from human beings in relation to the attributes of its substance. However, secondly, it can also be indicated by the following line of thought: if you imagine you are in a post-industrial area of derelict factories and trees, and envisage you walk to the top of a hill on a misty morning in summer, and that you get to the top as the mist clears, and you then get a wide view of hills, and buildings and woodlands and blue sky - then is the beauty of the spheroambient encounter with space, through sight and touch, here fundamentally different from the beauty of music, or have we just been trained in some way to feel that it is different? (because with music we experience it as an expression of feeling on the part of the human spirit, whereas with the space described we experience the consistent micro-dance of multiple formations - sunlight, the solid terrain, the fluidities of the sky - as mere, brute matter).

     A second problem I was working on (or moving toward) was the issue of suppressed faculties of intelligence, in particular the faculty of dreaming (the Warwick milieu fostered this because it was saturated with cybergothic and science fiction narratives such as Neuromancer, Bladerunner and Blood Music). However, the centrality of dreaming here tends to disguise the importance of this direction, in that studying the faculty of dreaming leads to the faculty of lucidity - and because the faculty of lucidity is a perception of the transcendental-empirical the process is an escape from the blocked perceptions of customary philosophy (what Deleuze calls 'state philosophy'). It can be pointed out that, using 'dreamer' as a term that points simultaneously to lucidity, there have been two dreamers' revolutions in the last two hundred years, one of which started around the middle of the 19th century, with the other starting around 1960 (this second was one was short, but was profoundly more successful, with A Thousand Plateaus as a key work in terms of its high-impact aspect).

     The fact that I could be working on these problems within a milieu which directly supported this work shows the suspension of the dogmatic image of the world which had taken place. But to travel into the real abstract is a subtle process. Nick Land encountered the basis of the idea of accelerationism in Gibson and Vinge: his 'human security system' is the Turing cops of Neuromancer, but this idea, together with support provided by Anti-Oedipus, led to a view which does not see that acceleration of technology is the very nature of the current modality of the interestablishment, entailing that his advocacy of acceleration is nothing but a functioning of the machineries of entrapment of ordinary reality. (which is to say that, in this direction, the situation is fundamentally more gothic than he realised). 

 However, looking toward transcendental-south, there was, all along, a doorway to the Future.



    


*

     In the context of the year 1993 the question of the gothic leads to Angela Carter, although this is partly to describe 1993 in relation to an absence. Angela Carter is perhaps the greatest oneiro-theorist of the gothic, and she had died in 1992, aged only 51. As Deleuze says, artists are “the tightrope walkers of the spirit,” although with this phrase the risk is that all that will be grasped is the problem for artists of speaking from a semi-focused lucidity in a human milieu which will attempt to attack their views as irrational: there is also in fact the question of the negative effects on the will of spending too long (even if the artist is not fixated) looking in the direction of the gothic.

     Taking the gothic tale to a new level of lucidity in relation to the libidinal, in The Erl-King (1977) Carter shows how women are trapped and crushed by the main forms of sexuality, and how men who are taken over by the role of sexual control (a role in opposition to that of sexual yielding) are prevented from ever really growing up into who they are. 


The lucidity, the clarity of the light that afternoon was sufficient to itself; perfect transparency must be impenetrable, these vertical bars of a brass-coloured distillation of light coming down from sulphur-yellow interstices in a sky hunkered with grey clouds that bulge with more rain. It struck the wood with nicotine-stained fingers, the leaves glittered. […]

The woods enclose. You step between the first trees and then you are no longer in the open air; the wood swallows you up. There is no way through the wood any more, this wood has reverted to its original privacy. Once you are inside it, you must stay there until it lets you out again for there is no clue to guide you through in perfect safety; grass grew over the track years ago and now the rabbits and the foxes make their own runs in the subtle labyrinth and nobody comes. The trees stir with a noise like taffeta skirts of women who have lost themselves in the woods and hunt round hopelessly for the way out. […]

The two notes of the song of a bird rose on the still air, as if my girlish and delicious loneliness had been made into a sound. There was a little tangled mist in the thickets, mimicking the tufts of old man's beard that flossed the lower branches of the trees and bushes; heavy bunches of red berries as ripe and delicious as goblin or enchanted fruit hung on the hawthorns but the old grass withers, retreats. One by one, the ferns have curled up their hundred eyes and curled back into the earth. The trees threaded a cat's cradle of half-stripped branches over me so that I felt I was in a house of nets and though the cold wind that always heralds your presence, had I but known it then, blew gentle around me, I thought that nobody was in the wood but me.

Erl-King will do you grievous harm.

Piercingly, now, there came again the call of the bird, as desolate as if it came from the throat of the last bird left alive. That call, with all the melancholy of the failing year in it, went directly to my heart.


The girl in the story discovers that “the price of flesh is love,” and discovers that the immensely charismatic (and in some ways metaphysically adept and courageous) insouciance of the Erl-King is in fact the total immaturity of the control-mind in its male and most destructive form, an immaturity which ceaselessly functions to turn women into insecure, sexually befogged victims of maleness, caught, transmutated into singing birds, in the libidinal cages constructed for them. The Erl-King is the fully developed form of the so-called “male” modality (this role evidently can be occupied by a woman just as much as by a man). Angela Carter had an intense awareness of Shakespeare’s systems of outsights, and perhaps in particular drew on elements from Hamlet, as in her 1984 novel Nights at the Circus. And the deepest truth being pointed out by Hamlet is of course that in the human world the male has largely been murdered or massively suppressed, and to a great extent supplanted by something else (the male prior to being supplanted is the male form of the lucidity of brightness – absence of “gravity” – and of free, focused intent), and the female is very much still alive, but is unknowingly existing in close proximity to the murderer, the control-mind.

    (The male in the control-mind sense is the world of having an inventory and being in the right, where this is also a process of keeping everything under control in the form of a physical, practical, intellectual and libidinal territory. 'Laughter' is here used as a way 'putting down' what deviates from the system of the inventory. The brightness of the female (the female, and of the male-female) is awareness of the abstract (intent in particular), and it is the adventure of existence, delight, openness to the exteriority of a system, openness to the unknown, a process of travelling across upward thresholds of reality. It is a courageous love that takes leaps, a dance and improvisation in the form of a waking of the faculties, a bright laughter which breaks open a view of the Outside.

    The modality to which biological males are very recurrently ushered (whether or not this ushering 'takes') is one which has a high level of focus on the inventory system of being in the right; and the modality toward which biological females are very recurrently ushered (again whether or not the ushering succeeds) is one which has a higher level focus on the singularities of bodies within the sphere of immediacy (the control mind functions on both sides of the gender 'divide' but on the 'female' side it involves a keeping under control and territorialising which has less to with being 'in the right' through inventory systems). All that is needed for brightness to take flight - to cross its key threshold - is for awareness of intent to go across the horizon of immediacy toward dreams, value-systems, social-formations, religions, and ideas. But if awareness of intent stays at the level of bodies in the sphere of immediacy, then in the world of the control mind this corporeal focus on the part of those on the edge of crossing the threshold from first-level brightness has the overwhelmingly powerful tendency for the focus on the adventure of existence to be supplanted by a focus on the adventure of amorous relationships: and here what is waiting is Erl-King, and as Angela Carter says, Erl-King will do you grievous harm).


    However (and moving now toward a return to 1993), in Nights at the Circus Carter primarily leaves behind the gothic, transmutating magical realism in the direction of metamorphics (magical realism was born under immensely pressured circumstances in the Russia of the late 20s and 30s, with Bulgakov’s The Master and Margarita, and its tendency to re-enforce some set of compromised values – as a basis for a coded attack on another set of values – needs to be overcome, if the mode is to be used as a means of escape from the interiority). It is valuable to read this book alongside Florinda Donner’s The Witch's Dream (1985), a book which is about a visit to a small town in Venezuela, and which has two female figures (an older woman, and a younger one) who form an instructive parallel pairing to Lizzie and Fevvers in Nights at the Circus. Both books are very fundamentally about love and sexuality (and, in different ways, about journeys into the unknown). They also are both very fundamentally are about destructive power in its socially instantiated forms (what Marquez called “la violencia” – the social violence which he said he found a way of writing about in the form of magical realism).

    In 1993 Donner has just published her third book, Being-in-Dreaming (1992), a book, which like the other two, is an expression of a focused philosophical lucidity, and which, at a new, more encompassing level of engagement is a pragmatics and metaphysics for the purposes of escape. Also in 1992, another female, anthropologist writer of metamorphics appears: Taisha Abelar publishes The Sorcerers’ Crossing: A Woman’s Journey, a book whose lucidity is in every sense alongside that of Being-in-Dreaming (and it should be pointed out that the idea of the abstract - as a term for the energy-intent outside of ordinary, deadened reality - is fundamental in both of these books, and in different ways is given a subtle, powerful emphasis).

    Both of these writers will then disappear, five years later in 1998 (along with a third woman, Carol Tiggs), such that they apparently have not been seen in any documented way since that year. This is a “disappearance from view,”  though it is a disappearance about which nothing is here being claimed, not even that they have fully dropped out of sight – it may be that opportunities to document their appearances are not being taken up. Nonetheless, whatever the details, it is a striking event which makes the disappearance of the women in Picnic at Hanging Rock seem more than ever like a possible moment of extraordinary “seeing” on the part of Joan Lindsay, back in 1967.

   These books and events need to be held in mind at this point to offset the effects of writing more generally about 1993. To refrain this point, as ever 1993 was the cosmos Now of the planet. But in the human world very extreme state/religious wars were brewing up again as a consequence of the first gulf war, and artistic-philosophical lines-of-escape were collapsing very rapidly, and recurrently were either carrying elements that were keeping them from developing (for instance MDMA was a very damaging drug for the alternative cultures of electronic dance music) or were setting off in the wrong direction. The determinination to escape was a little heightened at this time, but it was being continually undermined (that is, a little more so than in phases of high intensity) by damaging circumstances. However, if you just maintained your will to look outward toward it, the Future, as always, was clearly visible.


*

    The feeling that an intensification was taking place came partly from a heightening of dance, and therefore to a great extent was well-founded. It was just that the change was not going to go very far. I had no awareness of this at the time (and in fact had only a minimal, largely unconsidered sense that something was happening) but there was an emergence underway of not one electronic dance-music milieu, but a whole inter-related system of these milieus. The weakness of the development was that even though it had a fundamental relation to the outside (in the fullest sense, and also in the sense of out in the countryside, or outside of institutional spaces, in a disused warehouse or factory) it did not have much ability in relation to the abstract-oneiric – it did not have much ability to see Love-and-Freedom, and to produce songs and outsights which would have placed themselves deep within the wider culture.

     The shift in relation to dance did however have a border-zone of change which was at a higher level of intensity, and beyond this, in the wider intensification, there were associated movements in writing and film that also had a sustained abstract-oneiric focus, which, to different degrees, was turned toward the south-outside. In 1993 Tricky and Martina Topley-Bird were just beginning to produce their first tracks, and at the same time, up in Manchester, Jeff Noon published Vurt. Over in Japan Miyazaki was starting to work on Princess Mononoke. Creative escapes overall had largely been collapsing very fast and had generally been quite mediocre “breakaways” (The Stone Roses, The Happy Mondays), and not being mediocre was no guarantee of safety (in late 1993 Kurt Cobain only had a few months left to live, and Gibson’s publishing of Virtual Light in this year signalled a movement back toward a domain of socio-futural assessments that pertains, all along, to a zone of the interiority).The new developments were in general going to continue a bit longer, and were going to be at a higher level when primarily taking the groups of “Madchester”as a yardstick, as opposed to the songs of Nirvana, or the Neuromancer trilogy.

     In 1993 the basis of a new phase of war had been created, with the direct intervention by a Christian country in the Islamic middle east. The movement toward the main downward threshold-crossing was already under way. In June the USA had fired 23 cruise missiles into Baghdad (the target was the headquarters of the Iraqi Intelligence Service) in a violation of international law that was in retaliation for an attempt by Iraq to assassinate George Bush. And in February Osama bin Laden had made a first attempt to blow up the World Trade Centre (the issue being American intervention in Islamic issues, and particularly the stationing of American troops in Saudia Arabia, which was perceived as an extreme religious violation).  The first gulf war had been the start of a process of creating an exceptionally reactive and destructive enemy, an equivalent to the Treaty of Versailles (wars and fascistic forces – which always exist on both sides – should be understood in terms of the war-producing “structures” of the ecumenon, not ultimately in terms of the actions of individual states).

     But maintaining a focus on the widest and deepest issues, in 1993 the ambient effect of the war was that it had created the first elements of a new conservatism. It can be seen that a war which is widely held to be unjustified turns people’s attention toward the outside of the world of the ecumenon, with its warring states, and its control-metaphysics, as was the case with the Vietnam War during the phase of greater proximity of the Future, between 1962 and 1982. Conversely, a justified war is a generator of extreme traditionalism. The 1950s were an era of an exceptionally disturbing conservatism: to take one main symbol of the change, along with W.H.Auden’s capitulation to Catholicism and T.S.Eliot’s Anglicanism, there was now the appearance of Tolkien’s The Lord of the Rings, with its re-assertion of the control-mind metaphysics of evil and fallen angels, its bringing back of medieval, aristocratic values, its racism, and its re-imposition of a model of religious (feminine-spirititual) “grace” onto women, so that the ideal for women is not the physicality of the quest, but is that of being a chivalric inspiration for the male (Arwen stays at home and sews a banner for Aragorn…). Warwickshire, once again, was involved in a shift in the oneirosphere, but this time, as with Thomas Malory in the 1400s, it was a profoundly reactive shift – Tolkien finds a way of returning to the reactionary oneiric expanses which Shakespeare leaves behind.

    In 1993 the reactive elements had been put in place, although their effects were to some extent held in abeyance by the slightly increased activity of radical, alternative sub-cultures. The time was a phase of conflicting currents, a time when the wind of human-world circumstances had not set strongly in any direction.

    However, this is all to give too much emphasis to chronic time, the time of the ongoing human disaster. The fundamental issue, as always, is the Future (which has been there all along). It can be noted at this point that having once achieved a deliberate, focused view of the direction of Love-and-Freedom it is in the deepest sense impossible to take part (either directly, or through an affirmation) in the wars of the states, and not because of a perceived duty, but because it is clear at this point that what is most vitally needed  in the human world is for people to set out toward the south-outside, and that any reversion to involvement in state war would be a movement into insanity (which is to say that the actions are expressions of love, and of a lucid perception both of the south-outside, and of the horror of the interiority).

     Any form of affirmation of state wars by a metaphysical system is an indictment of it. But the position which here speaks is not definable simply as that of pacifism. The warrior ethos of movements of escape from the interiority sees that struggle is involved, but where this struggle is an overcoming, by each individual, of their own manifestation of the control mind (and separately, in a “martial arts” way, in relation to immediate impacting violence, fighting for defensive purposes cannot entirely be ruled out – although this would have nothing to do with any affirmation of state warfare).


*

    The mountain-pass toward which the Southward route leads involves the development of a full ability to stop internal verbalising, and simply perceive, for as long as is necessary, without interruption from the scurrying of thought (which in this context is always non-thought). It also involves an overcoming of all emotions of self-importance, resentment, jealousy, neurotic fear, rage, outrage – the tyranny of moods. If you want to keep moving forward you have to learn to perceive, using strategies to overcome the "internal dialogue," the compulsive non-thinking thought of the control mind. And to overcome the system of reactive moods you have to conserve and heighten energy in a process that will increase joy to the point where this system of grim "passions" begins to be disabled (it is not that I have got very far on this path: it is clear that the main bulk of the mountain-pass is still in front of me). 

     But it is important to avoid a slippage toward a focus on critique, in the same way as it is important to avoid a focus on chronic time, and on philosophy in a conventional sense. The above critiques are valid (in relation to the system - whatever it is - of the control mind, and in relation to its social expression in the form of the interiority or trans-establishment, with its suppressive metaphysical formations). It is also true that in 1993 an emergence was taking place in Warwick University's philosophy department, an emergence which to a great extent would collapse 6 years later. And equally - the fact that in 1993 I was embarking on years of studying A Thousand Plateaus was central in every way to my having set out toward the south-outside. But this does not mean that the direction in question should slip toward being seen as nothing but an ability to effectively picture the world from a detached place of contemplation, an ability envisaged as existing separately from the details of a person’s life. It was indeed the case that in moving Southward, away from ordinary reality, I was taking steps toward the abstract (and in particular toward the Space of intent and energy, as opposed to the systematicities and sequences viewed by an abstract-perception fixated on the line of time of ordinary reality), but this process intrinsically involves energy, in that it consists of very libidinally-charged becomings between different formations-of-energy/formations-of-intent. And simultaneously with moving toward the abstract, I was being swept toward women (toward being "in love," and toward learning how to stay in the de-subjectified state of becoming that these two words describe) and I was being swept toward the planet, in a process that would soon begin to move to mountain-forest terrains beyond Britain, but which would start with me being drawn outward into the countryside of Warwickshire.


   
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