An Important Contribution To The Ablation Of Territories, Vol.II

a second flux erected in honor of Major Deleuze and Sergeant Guattari, died in cervix circa. 1990s

see, so here is how it goes right ?, see, Deleuze and Guattari’s first entry to their framework begins with that of the concept of a desiring machine, we could trace such a notion back to Mechanism, the Descartes variant most likely, which posits that no, it is not a metaphor, they (we) are actually machines, well, an ensemble of machines that is, that are attached to each other by a binary-linear 1-2-1-2-1-2 of sorts, the relation between is that of “et… et puis”, a productive synthesis. that manage the product emanating from the other machine, aswell as produce a product themselves, see now these machines operate on a ground of sorts, a plateau if you will, but one without form nor structure, only that where “les enregistrements des machines désirantes” occur, a body without organs.

now see, this body without organs, though be it a sterile, non-productive plateau, is actually repulsive towards the desiring machines that are registered on its surface, and the interactions that ensue between both give way to a new machine, the paranoid machine, yet within the paranoia, manifests an enchantement of sorts, that yet again with the “machine” suffixes thrown all around, acquaints us with yet another machine, the miraculous machine.

now you need to know that there is a relation between the miraculous and the paranoid, the oscillation between both states (or machines), a notion we could approximate to that of enantiodromia, creates intensities that are also registered on the body without organs, their contrast never strives for the 0 but rather builds on top of itself, more and more intensities.

with that being said, we get unto the title of the first volume “Anti-Oedipus”, lies in the name, a critique of Oedipus specifically, and that of psychoanalysis in general. See, D&G attribute all the praise to Freud for discovering the unconscious, yet could not hate him less for what he did to the fucker, because, whether it was out of fear, or a personal motive of sorts (protecting his prophethood, something along these lines most likely.) he went out and hid the lush machinery and factory with its all-ever-constant running cogs and wheels and engines and motors behind a theatrical veil, made the unconscious a mute, only allowed to express and not to produce, only allowed to speak in dreams and myths and phantasms, yet we could see behind the veil, Deleuze and Guattari posit, the bright of the machine can be seen behind the eyes, trying to deny it or abstract it all the way down to a “mommy-daddy” play is a deception that is soon to be unveiled, willingly or not.

on with the psychoanalysts, they distinguished two Œdipes, the familial “mommy-daddy” one, i.e. that which is lived through and as, and the structural Oedipus, i.e. that which is later to be projected unto signifiers, the state, the governor, the boss, mother earth and such, a double bind if you will, one which posits Oedipus as the unescapable and the inevitable.

going back to the notion of desire, they set out to flip continental philosophy upside fucking down by negating the Platonic notion of desire, we’ll see that D&G had a hard-on for being anti-Platonists, anti-Hegelians et tt, the platonic notion posits desire as absence and lack which is to be compensated by something (or not, Lacan may protest, never to be fulfilled and only to be ran in a perpetual cycle of need-absence-lack-need, yours truly finds it to be absolute nihilism), erm.. sweaty, see, desire is not lack, but presence and production, desire is that which produces the real and no you Lacanian cocksuckers, the real is within our reach and we just have to look elsewhere and to leave all of Plato’s schizo meltdowns behind us, for good. Truly challenging if you ask me, to be in face up and against the entire Continental tradition, and to add on top of that just about anything that can be marked as a structure.

on the topic of structures, we have to go back and draw a parallel of sorts, where desiring-production becomes social production and the body without organs becomes a socius, one which has gone through many forms, more on that later, now see, the phenomenology stays the same, and no this is not a projection but a mere parallel, to discuss the framework on a social collective aspect, now Deleuze and Guattari distinguish two forms of movement, territorialization and deterritorialization, as the terms infer, one is a tendency towards creating and establishing territories i.e. structures, the other is set to destroy and break them down, now the ancients were all about territory, sedentary fucks, yet, there were exceptions here and there, nomads, who set out to travel through the desert and become Genghis-Khan, leaving nothing behind. Capitalism, the motherfucker en personne, is so all over the place, that it actually sets out to do both, at the same time, putting forth all territories for the whole world to see, a “panoplie” of sorts, choose and select that which goes along with what you “desire”, yet sets out to break down any and all structures, religion, family, the state itself, as they put it out best “une peinture bigarrée de tout ce qui a été cru”.

a third flux i wrote whilst i was engulfed in a becoming-one with my blanket

#1

mystical plénitude can no longer be sought in divine solitude or by any conventional transcendental rites whatsoever, the postmodern chaosmos of subjectivity posits that we may attain the aletheia by means such as attending concerts, hallucinatory drugs, eroticism, enjoying a beautiful sunrise/sunset, sitting at the porch and listening to Soul and Trip-Hop, or harmonizing with distant reciting of the Quran played on mosque speakers circa COVID-19 lockdown, chill ramadan evening say post 4 PM.

Another example, losing yourself at the balcony of your maternal uncle's 11th floor appartement with the sight of the constant ebb and flow of cars on the distant highway, cars and people Becoming, and you yourself becoming an entity with the highway-people-cars to form a cube instead of a triangle, or maybe to fade in an amorphous mass, depends on whom you ask.

Disjointed and fragmented glimpses of plénitude and not a singular pathway towards illumination, rhizomes of jouissance not an arborescent tree of life, such is the way that is to come. As a matter of fact, by living jouissance as fragments to be experienced each at a separate interval, be it in space, time or both, we can experience it in a much more intensive manner, i can only express this as a statement for the moment being, a sort of perception on behalf of my intuition, an elaboration might be developed later.

#2

Freudian misinterpretation of the Introverted movement of the libido and its false render into a "death instinct", faute d'un extraverti. This is not a delirium, only an exercise in wandering.

#3

I think Dalaï-lamas, Brahmins, perhaps even Sufi mystics would have had their biggest moment of irfa'an, aletheia, nirdvandva or whatever you want to call it much sooner if they listened to DJ Shadow's Endtroducing back to back.

#4

fragmented consciousness, the idea that my conscious self, my "I" if you will is not composed of a singular voice but perhaps two and even three, reflecting on a certain interaction (I) had with (myself), I and myself being the two states of consciousness interacting with each other where myself is considered the protector and the guide of I, all of which is symbolised in Twenty One Pilots’s track "My Blood" from their 2018 album Trench, a weird causality perhaps.

#5

haunted by our past, this insomniac phantasmal entity that might aswell have been amongst the pillars of Lovecraftian cosmic horror, masquerading as an inevitable anankè, or moirai were it to be diluted. yet as is the case with ghosts, they must be dissipated, exorcised, annihilated under any/all circumstances for the proper functioning of the anima.

interlude, a.k.a dialogues of the unemployed

une recherche d’une sensation perdue, une répétition après autre à la recherche d’un neurone pourri et corrompu, on le trouve, et on le dose de charges électriques, on suscite quelque chose, quelque intensité, on commence par la résonance musicale, et bien qu’on ressent quelque chose, ca ne dépasse pas le seuil, ca reste toujours en-dessous, faible et pauvre, le neurone demeure en latence.

Ou bien autre façon, on recourt au surmoi, on suscite ainsi sa souveraineté, le despote ainsi dit à moi : «qu’on ne peut plus susciter l’intensité dans ce qui appartient au verbe c’était, c’était si et ainsi, c’était tel et tel, c’est non plus tel, petit A. Tu retrouveras ton vrai vécu dans l’ici et le maintenant qui cependant était maintenant, ou peut-être sera.»

Et je le dis : « voyez-vous, cher Surmoi, que le language, bien qu’il soit un véhicule inapte de représenter l’intégralité de notre vécu, ou justement à cause de cela, qu’on constate qu’il y a une impossibilité de vivre vraiment l’ici et maintenant, que du moment ou on prononce MAINTENANT que ce n’est plus maintenant, ca c’est déjà passé, et le futur est toujours à proximité et qu’on se rapproche de lui à chaque instant, si la mémoire ne me trahit pas, c’est ce que Prêtre Derrida a introduit dans sa hauntologie.

Ca demeure un problème de language, est-ce que c’est possible de le ramener à un échelle plus grand encore, c’est ce qu’on va essayer. On sait quand même un truc ou deux sur la récupération des « futures perdues » et tout le bourrage qui se recycle à chaque instant chez la production médiatique en-masse, qu’on a pas pu sortir du passé tout simple !