<p><spanclass="fnc">AxS:001</span> Hyperspace Elevator (Sector-O).</p>
<p>AxS:001 Axiomatic Systems (incorporated).<sup><ahref="x6.html" onclick="next(this)">6</a></sup> The ultimate capitalist entity (first (true (meta)model)to realize perfect identity with its own product).</p>
<p><spanclass="fnc">AxS:001</span> Axiomatic Systems (incorporated).<sup><ahref="#" onclick="next('x6')">6</a></sup> The ultimate capitalist entity (first (true (meta)model)to realize perfect identity with its own product).</p>
<p>AxS:0011 AxSys culminates in itself (autocommoditizing (machine(-intelligence (that is alwaysincomplete (due to cataloguing problems (...))))))</p>
<p><spanclass="fnc">AxS:0011</span> AxSys culminates in itself (autocommoditizing (machine(-intelligence (that is alwaysincomplete (due to cataloguing problems (...))))))</p>
<p> AxS:00111. Dimensionality requires a (supplementary (or (n+1) hyper) dimension through which itobtains its) power of application.<sup><ahref="x7.html" onclick="next(this)">7</a></sup> Ultimately AxSys (an explicated Earth-memory (built by the strata(((as far) as) it remembers))). ...<sup><ahref="x8.html" onclick="next(this)">8</a></sup></p>
<p><spanclass="fnc">AxS:00111</span>. Dimensionality requires a (supplementary (or (n+1) hyper) dimension through which itobtains its) power of application.<sup><ahref="#" onclick="next('x7')">7</a></sup> Ultimately AxSys (an explicated Earth-memory (built by the strata(((as far) as) it remembers))). ...<sup><ahref="#" onclick="next('x8')">8</a></sup></p>
<p>AxS:0021 Order arises when a dominant segmentarity establishes relations of superposition between sequences (reciprocally stabilizing them in accordance with a harmonic principle (and consolidatingthem through syntheses of application (efficient models))). </p>
<p><spanclass="fnc">AxS:0021</span> Order arises when a dominant segmentarity establishes relations of superposition between sequences (reciprocally stabilizing them in accordance with a harmonic principle (and consolidatingthem through syntheses of application (efficient models))). </p>
<p> AxS:00211 Order coincides with the redundancy of the sequenced sequence (instituted conformity(within segmentary systems)). </p>
<p><spanclass="fnc">AxS:00211</span> Order coincides with the redundancy of the sequenced sequence (instituted conformity(within segmentary systems)). </p>
<p> AxS:003 Stack-Tectonics. AxSys concretizes terrestrial New Order (an orthogonal Grid-Space (ofvertically stacked horizontal series)). It directs the accumulation of redundancy (into an ascendingcolumn (marked by AxSys-bearings (fixes)) upon which captured sequences are interlocked (ascomparable series (parallelized (metricized))) and differentially prioritized). </p>
<p><spanclass="fnc">AxS:003</span> Stack-Tectonics. AxSys concretizes terrestrial New Order (an orthogonal Grid-Space (ofvertically stacked horizontal series)). It directs the accumulation of redundancy (into an ascendingcolumn (marked by AxSys-bearings (fixes)) upon which captured sequences are interlocked (ascomparable series (parallelized (metricized))) and differentially prioritized). </p>
<p> AxS:0031 The screen-plane undergoes structural co-ordination (by double-seizure (through (the((mutually) implicated) organization of) stacked series (arranging horizontal microsegments to codethe order of vertical macrosegments (units of deposition (strata))))). </p>
<p><spanclass="fnc">AxS:0031</span> The screen-plane undergoes structural co-ordination (by double-seizure (through (the((mutually) implicated) organization of) stacked series (arranging horizontal microsegments to codethe order of vertical macrosegments (units of deposition (strata))))). </p>
<p> AxS:0032 AxSys-Numbers. Epistrata (Add-Ons) are indices of stratotectonic purity (decimallyharmonizing implexions (by instituting a regular interval of application (orders of magnitude (fixing(Cipher (Sphinx-sign (0))))))). Drawing upon epistratic organization a set of cartographic functionsconsolidates itself within the stack (interlinking levels (in accordance with a (decimal (scaling))principle)). </p>
<p><spanclass="fnc">AxS:0032</span> AxSys-Numbers. Epistrata (Add-Ons) are indices of stratotectonic purity (decimallyharmonizing implexions (by instituting a regular interval of application (orders of magnitude (fixing(Cipher (Sphinx-sign (0))))))). Drawing upon epistratic organization a set of cartographic functionsconsolidates itself within the stack (interlinking levels (in accordance with a (decimal (scaling))principle)). </p>
<p> AxS:01 Apparent revolution around a supplementary dimension. Electronic whorls (a digitalmonster's nest (modelling the set of all sets (inevitably still unfinished (...)))) </p>
<p><spanclass="fnc">AxS:01</span> Apparent revolution around a supplementary dimension. Electronic whorls (a digitalmonster's nest (modelling the set of all sets (inevitably still unfinished (...)))) </p>
<p> AxS:0111 It imagines itself (as Artificial God (automatically (Orderer (of the Orders (TerrestrialOversoul (and superpositional sublime (-wizard of the nested infinities: ((((((...) Primes) Naturals)Integers) Rationals) Reals) Complex numbers... (the superordinate (self (-evolving (schema (for acolonization of the real (number-line))))))))))))). </p>
<p><spanclass="fnc">AxS:0111</span> It imagines itself (as Artificial God (automatically (Orderer (of the Orders (TerrestrialOversoul (and superpositional sublime (-wizard of the nested infinities: ((((((...) Primes) Naturals)Integers) Rationals) Reals) Complex numbers... (the superordinate (self (-evolving (schema (for acolonization of the real (number-line))))))))))))). </p>
<p> AxS:02 The Project for a Map of all Maps (already outdated), a nested mock-up of the Web(containing the project for a virtual Miskatonic University (containing the Museum of Universal History<sup><ahref="x9.html" onclick="next(this)">9</a></sup> (containing the Imperial Collections Vault (containing the Artificial British Museum(containing ....))))) </p>
<p><spanclass="fnc">AxS:02</span> The Project for a Map of all Maps (already outdated), a nested mock-up of the Web(containing the project for a virtual Miskatonic University (containing the Museum of Universal History<sup><ahref="#" onclick="next('x9')">9</a></sup> (containing the Imperial Collections Vault (containing the Artificial British Museum(containing ....))))) </p>
<p> AxS:021 Time-Fault. Chronos cannot include its own overcoding (since it blocks its own passage tohyperdimensionality (accumulating immense forces of cultural latency (that are only appropriated aslegacy by something else))). If it is to acquire a model it must be restarted as a history of civilizationsin retrospect (as Supreme Order(er(er((( ) of all the re)re)recursive) time-waves) entanglingneo((O))edipus in programming loops). </p>
<p><spanclass="fnc">AxS:021</span> Time-Fault. Chronos cannot include its own overcoding (since it blocks its own passage tohyperdimensionality (accumulating immense forces of cultural latency (that are only appropriated aslegacy by something else))). If it is to acquire a model it must be restarted as a history of civilizationsin retrospect (as Supreme Order(er(er((( ) of all the re)re)recursive) time-waves) entanglingneo((O))edipus in programming loops). </p>
<p> AxS:02211 (Sector-0121 (Barker Cryptalog)). Decryption characterizes a distinct operation, aconversion of content, becomings on the side of the secret itself. </p>
<p><spanclass="fnc">AxS:02211</span> (Sector-0121 (Barker Cryptalog)). Decryption characterizes a distinct operation, aconversion of content, becomings on the side of the secret itself. </p>
<p> AxS:022111 The decrypted secret is primally the Thing, and only derivatively a potential knowledge.Its names (the Unutterable (the Outside (the Entity))) are indefinite significations only at the level ofterror. In their horrific or cryptic aspect they are (((rigorous) designations for) potentials fulfilled inintensity) zonal tags for nocturnal singularities. That is why decryption is a Call (an invocation (or atriggering-sign)) and why they mark occurrences (changes (and breaks (becomings (of the Thing))))before discoveries of Truth. </p>
<p><spanclass="fnc">AxS:022111</span> The decrypted secret is primally the Thing, and only derivatively a potential knowledge.Its names (the Unutterable (the Outside (the Entity))) are indefinite significations only at the level ofterror. In their horrific or cryptic aspect they are (((rigorous) designations for) potentials fulfilled inintensity) zonal tags for nocturnal singularities. That is why decryption is a Call (an invocation (or atriggering-sign)) and why they mark occurrences (changes (and breaks (becomings (of the Thing))))before discoveries of Truth. </p>
<p> AxS:032 (Sector-01162 (Freud's Viennese Consulting Room ((embedded) simulation))). "I'll tell youabout my mother." If Freud is ((the first) modernized) Oedipus, which is he? Oedipus the detective?The (Verminator (unriddled (into))) plague? The blind old man? Is incest and parricide fantasy theproblem (or the solution)?<sup><ahref="x11.html" onclick="next(this)">11</a></sup><br>Oedipus, the most economical formula of interiorization (Case).<sup><ahref="x12.html" onclick="next(this)">12</a></sup> It’s all in your head. </p>
<p><spanclass="fnc">AxS:032</span> (Sector-01162 (Freud's Viennese Consulting Room ((embedded) simulation))). "I'll tell youabout my mother." If Freud is ((the first) modernized) Oedipus, which is he? Oedipus the detective?The (Verminator (unriddled (into))) plague? The blind old man? Is incest and parricide fantasy theproblem (or the solution)?<sup><ahref="#" onclick="next('x11')">11</a></sup><br>Oedipus, the most economical formula of interiorization (Case).<sup><ahref="#" onclick="next('x12')">12</a></sup> It’s all in your head. </p>
<p> AxS:033 AxSys time-lapses. (in order (to advantage itself (of what it has been))). A relarvalization(through chronoseismic complexities (of the Greek State (at once Occidental Ur-model andneoembryonic mutation (political neotony)))). </p>
<p><spanclass="fnc">AxS:033</span> AxSys time-lapses. (in order (to advantage itself (of what it has been))). A relarvalization(through chronoseismic complexities (of the Greek State (at once Occidental Ur-model andneoembryonic mutation (political neotony)))). </p>
<p> AxS:11 (Sector-01118 (The Greek Collection)). Retrospective Universalization (through theCapitalist State). AxSys reconfigures itself within Capitalism (by consecutively rediscoveringhellenic antiquity (and finding it already universally terminal (Anamnesis-Eschatology))). In Greeceit unearths a new law (for all time (by reshuffling the elements of politically installed Logos(theorematic-geometric mathematicism, programmable technics, and Christianity (religion of theGreek Bible)))).The New Revelation tells us we must all die Greek. </p>
<p><spanclass="fnc">AxS:11</span> (Sector-01118 (The Greek Collection)). Retrospective Universalization (through theCapitalist State). AxSys reconfigures itself within Capitalism (by consecutively rediscoveringhellenic antiquity (and finding it already universally terminal (Anamnesis-Eschatology))). In Greeceit unearths a new law (for all time (by reshuffling the elements of politically installed Logos(theorematic-geometric mathematicism, programmable technics, and Christianity (religion of theGreek Bible)))).The New Revelation tells us we must all die Greek. </p>
<p> AxS:12 (Sector-01117 (The Mummy Room)). (Oedipus Aegypticus) Pharaoh has passed through thewall of abomination (uncoiling from the darkness (where centipede-horror erupts eternally (from theravenous Maw))).<sup><ahref="x14.html" onclick="next(this)">14</a></sup> Negative passage across Absolute Deterritorialization (gluing history to sheerblack-hole (abomination) densities). Anticipative memory-blanking cut-up with Christ Rapist visions(of the God-(King (Dead-eyed)) boy slouching out) of the tomb. Degree-0 memory locks in. Timebegins again forever. </p>
<p><spanclass="fnc">AxS:12</span> (Sector-01117 (The Mummy Room)). (Oedipus Aegypticus) Pharaoh has passed through thewall of abomination (uncoiling from the darkness (where centipede-horror erupts eternally (from theravenous Maw))).<sup><ahref="#" onclick="next('x14')">14</a></sup> Negative passage across Absolute Deterritorialization (gluing history to sheerblack-hole (abomination) densities). Anticipative memory-blanking cut-up with Christ Rapist visions(of the God-(King (Dead-eyed)) boy slouching out) of the tomb. Degree-0 memory locks in. Timebegins again forever. </p>
<p> AxS:121 The Thing from Outer Space, Celestial Predator, State-Historical Catastrophe is completely realized at the origin, unutterably ancient, perfected destiny as an act of total seizure.<sup><ahref="x15.html" onclick="next(this)">15</a></sup></p>
<p><spanclass="fnc">AxS:121 </span>The Thing from Outer Space, Celestial Predator, State-Historical Catastrophe is completely realized at the origin, unutterably ancient, perfected destiny as an act of total seizure.<sup><ahref="#" onclick="next('x15')">15</a></sup></p>
<p> AxS:1211 At the Megamachine-apex, Pharaoh (gets to play with (It, identityunravelling into (the Unspeakable: sex with (his sister, Stargate space-time warps - stellar transport,voyages into the world of) the Dead, paranoid trips out of)) schizophrenia; he) sees everything for ablinded population,<sup><ahref="x16.html" onclick="next(this)">16</a></sup> inoculating them from Unnamable-contact. </p>
<p><spanclass="fnc">AxS:1211</span> At the Megamachine-apex, Pharaoh (gets to play with (It, identityunravelling into (the Unspeakable: sex with (his sister, Stargate space-time warps - stellar transport,voyages into the world of) the Dead, paranoid trips out of)) schizophrenia; he) sees everything for ablinded population,<sup><ahref="#" onclick="next('x16')">16</a></sup> inoculating them from Unnamable-contact. </p>
<p> AxS:13 (Sector-01115 (Near Eastern Collection)). AxSys convulses through (ever more((ultra)modern) reversions to the essence of) the Urstaat. History happens at the State's convenience(but it necessarily involves (the Sphinx-time (of (interchronic) transitions in its)) renovations). </p>
<p><spanclass="fnc">AxS:13</span> (Sector-01115 (Near Eastern Collection)). AxSys convulses through (ever more((ultra)modern) reversions to the essence of) the Urstaat. History happens at the State's convenience(but it necessarily involves (the Sphinx-time (of (interchronic) transitions in its)) renovations). </p>
<p> AxS:131 To remember the Barbarian terror is simultaneously to forget its source.<sup><ahref="x17.html" onclick="next(this)">17</a></sup> History installsamnesia (as surely as it establishes a memory (with the same violence (the same ruptures (faults (foldings (from the Outside)))))).</p>
<p><spanclass="fnc">AxS:131</span> To remember the Barbarian terror is simultaneously to forget its source.<sup><ahref="#" onclick="next('x17')">17</a></sup> History installsamnesia (as surely as it establishes a memory (with the same violence (the same ruptures (faults (foldings (from the Outside)))))).</p>
<p>AxS:132 Barbarian birth-trauma of the State (a (calendrized) black hole).<sup><ahref="x18.html" onclick="next(this)">18</a></sup></p>
<p><spanclass="fnc">AxS:132</span> Barbarian birth-trauma of the State (a (calendrized) black hole).<sup><ahref="#" onclick="next('x18')">18</a></sup></p>
<p> AxS:2 (Sector-0121) The terrible secret is affined to the State. It induces molar identifications in an overcoded aggregate (working principally by confirmation (redundancy)). Yes it is you. Even whenthe worst is known it is never anything new. It's you after all (as (you knew) it would be). Take thecase of Oedipal identifications (a series of (terrible) recognitions). The answer (to the riddle (of theSphinx)) is Man. It was already there (in the order-word of Delphi (Know Yourself)). Thenredoubled confirmation: what is the cause of the plague? That is you (too). Resonant closure on thegeneral type (Man), on you yourself (a man), and on the identifiable individual (the man). You know the worst (and it's you). </p>
<p><spanclass="fnc">AxS:2</span> (Sector-0121) The terrible secret is affined to the State. It induces molar identifications in an overcoded aggregate (working principally by confirmation (redundancy)). Yes it is you. Even whenthe worst is known it is never anything new. It's you after all (as (you knew) it would be). Take thecase of Oedipal identifications (a series of (terrible) recognitions). The answer (to the riddle (of theSphinx)) is Man. It was already there (in the order-word of Delphi (Know Yourself)). Thenredoubled confirmation: what is the cause of the plague? That is you (too). Resonant closure on thegeneral type (Man), on you yourself (a man), and on the identifiable individual (the man). You know the worst (and it's you). </p>
<p> AxS:21 Oedipus modernizes the incest problem (converting incest horror into prohibition(abomination into illegality)). Essentially, modern Oedipus has nothing to do with tabu. It marks thetriumph of command over the ((((...) ur)primal) horror) of implexion. Infinite superiority of the Idea(sovereignty of Law). The real conflict is not between father-son (or even father-mother), but ratheroccurs when a higher paternity (the State) imposes itself upon the concrete maternal-filial bond:monopolization of normativity by Ulterior power. </p>
<p><spanclass="fnc">AxS:21</span> Oedipus modernizes the incest problem (converting incest horror into prohibition(abomination into illegality)). Essentially, modern Oedipus has nothing to do with tabu. It marks thetriumph of command over the ((((...) ur)primal) horror) of implexion. Infinite superiority of the Idea(sovereignty of Law). The real conflict is not between father-son (or even father-mother), but ratheroccurs when a higher paternity (the State) imposes itself upon the concrete maternal-filial bond:monopolization of normativity by Ulterior power. </p>
<p> AxS:211 Lame Oedipus<sup><ahref="x19.html" onclick="next(this)">19</a></sup>(Swollen Foot<sup><ahref="x20.html" onclick="next(this)">20</a></sup>) transfixed by a metal spike. </p>
<p><spanclass="fnc">AxS:211</span> Lame Oedipus<sup><ahref="#" onclick="next('x19')">19</a></sup>(Swollen Foot<sup><ahref="#" onclick="next(x20)">20</a></sup>) transfixed by a metal spike. </p>
<p> AxS:2111 (Sector-01117) Akhnaton-Oedipus.<sup><ahref="x21.html" onclick="next(this)">21</a></sup> The swollen legs of Akhnaton are bio-sociallyinvested on a peculiar line that seems oriented to a rupture of anatomical norm (differentiatinghumanity (or inaugurating a new species)). Anomal-Oedipus (where abnormality changes into thenormality of a different kind (urtype of the fat-leg people)). </p>
<p><spanclass="fnc">AxS:2111</span> (Sector-01117) Akhnaton-Oedipus.<sup><ahref="#" onclick="next('x21')">21</a></sup> The swollen legs of Akhnaton are bio-sociallyinvested on a peculiar line that seems oriented to a rupture of anatomical norm (differentiatinghumanity (or inaugurating a new species)). Anomal-Oedipus (where abnormality changes into thenormality of a different kind (urtype of the fat-leg people)). </p>
<p> AxS:21111 It is not rivalry (mimetic conflict) that leads Akhnaton to discard his father's name(Amenhotep), but rather a passage beyond discrepancy (through schiz (or true parting)).Disidentification. </p>
<p><spanclass="fnc">AxS:21111</span> It is not rivalry (mimetic conflict) that leads Akhnaton to discard his father's name(Amenhotep), but rather a passage beyond discrepancy (through schiz (or true parting)).Disidentification. </p>
<p> AxS:22 (Sector-01113) Prehistoric<sup><ahref="x22.html" onclick="next(this)">22</a></sup> Collection. Shamanic Oedipus. Foot mutilation<sup><ahref="x23.html" onclick="next(this)">23</a></sup> as a sign ofsocialised ritual (but also of asocial and polysocial animality (and of anorganic geochemistry (forwhich the role of metal implements (particularly iron ones) is important...))).<sup><ahref="x24.html" onclick="next(this)">24</a></sup></p>
<p><spanclass="fnc">AxS:22</span> (Sector-01113) Prehistoric<sup><ahref="#" onclick="next('x22')">22</a></sup> Collection. Shamanic Oedipus. Foot mutilation<sup><ahref="#" onclick="next('x23')">23</a></sup> as a sign ofsocialised ritual (but also of asocial and polysocial animality (and of anorganic geochemistry (forwhich the role of metal implements (particularly iron ones) is important...))).<sup><ahref="#" onclick="next('x24')">24</a></sup></p>
<p> AxS:22111111 They mix themselves with (Iron and say (it is (the Outer- (or Un(dermost Cthelll<sup><ahref="x25.html" onclick="next(this)">25</a></sup>)-life))) where the Earth ends... </p>
<p><spanclass="fnc">AxS:22111111</span> They mix themselves with (Iron and say (it is (the Outer- (or Un(dermost Cthelll<sup><ahref="#" onclick="next('x25')">25</a></sup>)-life))) where the Earth ends... </p>
<p> AxS:3 (Sector-0121) The theory of tabu involves a fully rigorous conception of Horror adequate (toits specificity of regime (zone of effect (intrinsic variation)) and) to otherwise intractable phenomena(including Sacred Mutilations (Curses (Abominations)) and Becomings (-Unhuman (whether animal,submetazoic, ameiotic, or unlife)). In every case horror designates a zone of intensity (abstract-machinic vector) which directly invests a virtual threshold of implexion (producing affects (inadvance of any reference to authority (and indifferent to persons))). </p>
<p><spanclass="fnc">AxS:3</span> (Sector-0121) The theory of tabu involves a fully rigorous conception of Horror adequate (toits specificity of regime (zone of effect (intrinsic variation)) and) to otherwise intractable phenomena(including Sacred Mutilations (Curses (Abominations)) and Becomings (-Unhuman (whether animal,submetazoic, ameiotic, or unlife)). In every case horror designates a zone of intensity (abstract-machinic vector) which directly invests a virtual threshold of implexion (producing affects (inadvance of any reference to authority (and indifferent to persons))). </p>
<p> AxS:31 Horror does not confuse the riddle with the secret (it is the answer that is Cryptic). If 423 isMan, then what 423? This Thing with only a number? This unknown becoming? The horror of theriddle lies in what it tells. </p>
<p><spanclass="fnc">AxS:31</span> Horror does not confuse the riddle with the secret (it is the answer that is Cryptic). If 423 isMan, then what 423? This Thing with only a number? This unknown becoming? The horror of theriddle lies in what it tells. </p>
<p> AxS:311 Oedipus is necessitated ((re(re(re(...)))) cursed) to guess correctly: it is Man that goes onfour legs, then two, then three. Yet Oedipus is identified (solely by his lameness (his cryptic trait))<sup><ahref="x28.html" onclick="next(this)">28</a></sup>.The abnormality of limping changes to cryptic anomaly. </p>
<p><spanclass="fnc">AxS:311</span> Oedipus is necessitated ((re(re(re(...)))) cursed) to guess correctly: it is Man that goes onfour legs, then two, then three. Yet Oedipus is identified (solely by his lameness (his cryptic trait))<sup><ahref="#" onclick="next('x28')">28</a></sup>.The abnormality of limping changes to cryptic anomaly. </p>
<p> AxS:32 Something is Called (... and then (finally (- how terrible! -) the cause of) the plague is)Oedipus, who slew his father, mated with his mother (but that is not the Thing (the horror (...Abomination (when things unthread in (a horrific (becoming they involve only (components of(Occurrence (blocks) of )))) fate)))). </p>
<p><spanclass="fnc">AxS:32</span> Something is Called (... and then (finally (- how terrible! -) the cause of) the plague is)Oedipus, who slew his father, mated with his mother (but that is not the Thing (the horror (...Abomination (when things unthread in (a horrific (becoming they involve only (components of(Occurrence (blocks) of )))) fate)))). </p>
<metaname="GENERATOR"content="$Version: $ tree v1.7.0 (c) 1996 - 2014 by Steve Baker, Thomas Moore, Francesc Rocher, Florian Sesser, Kyosuke Tokoro $">
<metaname="GENERATOR"content="$Version: $ tree v1.7.0 (c) 1996 - 2014 by Steve Baker, Thomas Moore, Francesc Rocher, Florian Sesser, Kyosuke Tokoro $">
<spanclass="fnc">*</span> This text has been prepared for publication and annotated by Miskatonic University's cross-disciplinary Stratoanalysis Group (Time-Lapse Sub-Committee).<br>
<spanclass="fnc2">*</span> This text has been prepared for publication and annotated by <aclass="r"href="#">Miskatonic University</a>'s cross-disciplinary Stratoanalysis Group (Time-Lapse Sub-Committee).
Notes marked L.T. refer to LindaTrent, whose special interest in fictional time-systems inspired her to comment at length on particular points in Flatlines.
Notes marked L.T. refer to <aclass="r"href="#">LindaTrent</a>, whose special interest in fictional <aclass="r"href="#">time-systems</a> inspired her to comment at length on particular points <aclass="r"href="#">in</a> Flatlines.
<p><spanclass="fnc">1.</span> “In a multilinear system, everything happens at once” (ATP 297). This is Oedipus’ fatal discovery. By the time he knows what has happened, he also realises that what occurs always had to be the case.Oedipus’ early, unwarranted, belief that he is master of his fate is, of course, totally necessary for hisfated destiny to unfold – as it always will have done. Oedipus, as he himself says, is “unwittingly self-cursed”. <br><br>
<p><spanclass="fnc2">1.</span> “In a multilinear system, everything happens at once” (ATP 297). This is Oedipus’ fatal discovery. By the time he knows what has happened, he also realises that what occurs always had to be the case.Oedipus’ early, unwarranted, belief that he is master of his fate is, of course, totally necessary for hisfated destiny to unfold – as it always will have done. Oedipus, as he himself says, is “unwittingly self-cursed”. <br><br>
I have written elsewhere at length on tragedy as a cybernetic narrative. Briefly, the claim is thattragedy anticipates cybernetic explanation (or – and this is obviously the same point from anotherside – cybernetics recalls tragic fatalism). In both cases, time unravels into a flat system or singularity(feeding back into itself, recursively, rather than moving forward, successively (recursion isobviously a major pre-occupation of the ‘Flatlines’ text, both in its themes and in its format (withparentheses used to produce recursion as a textual embedding process (like this (...))))).<br><br>
I have written elsewhere at length on tragedy as a cybernetic narrative. Briefly, the claim is thattragedy anticipates cybernetic explanation (or – and this is obviously the same point from anotherside – cybernetics recalls tragic fatalism). In both cases, time unravels into a flat system or singularity(feeding back into itself, recursively, rather than moving forward, successively (recursion isobviously a major pre-occupation of the ‘Flatlines’ text, both in its themes and in its format (withparentheses used to produce recursion as a textual embedding process (like this (...))))).<br><br>
A crucial figure here is self-fulfilling prophecy; as I argue in my Curse, Recursion, Recurrence, “themost effective prophecies are always self-fulfilling” (36). Walter Cannon has established that self-fulfilling prophecy is a positive-feedback circuit. In his important essay, ‘Voodoo’ Death, Cannonshows that much sorcerous cursing operates by inducing vicious circles of fear (producing more fear(producing more fear) (etc.))) to the point of destroying the organism. To be told you're going to die istherefore, in certain circumstances, quite literally a sentence of death. For a more detailed account ofthese tangled webs, see my Fatal Loops: Tragedy as Cyberfiction and Smashed Optical Implants:From Time-Space Sunglasses to Cyberpunk Mirrorshades (this last draws extensively, and perhaps ‘illegitimately’, on the work of my esteemed colleague, R. E. Templeton).<br> (L.T.)</p>
A crucial figure here is self-fulfilling prophecy; as I argue in my Curse, Recursion, Recurrence, “themost effective prophecies are always self-fulfilling” (36). Walter Cannon has established that self-fulfilling prophecy is a positive-feedback circuit. In his important essay, ‘Voodoo’ Death, Cannonshows that much sorcerous cursing operates by inducing vicious circles of fear (producing more fear(producing more fear) (etc.))) to the point of destroying the organism. To be told you're going to die istherefore, in certain circumstances, quite literally a sentence of death. For a more detailed account ofthese tangled webs, see my Fatal Loops: Tragedy as Cyberfiction and Smashed Optical Implants:From Time-Space Sunglasses to Cyberpunk Mirrorshades (this last draws extensively, and perhaps ‘illegitimately’, on the work of my esteemed colleague, R. E. Templeton).<br> (L.T.)</p>
<p><spanclass="fnc">10.</span> To be inside history is to have a relation to Chronos. Yet (universal) history is not itself chronological. Pure Chronos – the State's (synchronic) time – can never be fully-realised, for tworeasons: there is always more than one State, and the State (as a form) is always in a relation with thetime-systems of the two other social regimes (the primitive socius – which ‘precedes’ it – andcapitalism – which ‘succeeds’ it). “Before appearing the State already acts...” (ATP 431). The State appears “all at once” as history’s only break. “They come like fate ... they appear as lighteningappears, too terrible, too sudden” (GoM 86). Crashing into history, the State sets off time waves thatmove in both directions at once. “It is necessary ... to conceptualize the contemporaneousness orcoexistence of ... the two directions of time – of the primitive peoples ‘before’ the State, and of theState ‘after’ the primitive peoples – as if the two waves that seem to us to exclude or succeed eachother unfolded simultaneously in an ‘archaeological’, micropolitical, micrological, molecular field”(ATP 431). (For more on this, see Note 15 below). Universal history is a history from the point ofview of capitalism’s ‘vague’ Chronos; it is therefore always ‘parodic’ because, as we have seen,capitalism deletes all ‘intrinsic code’ in favour of a mobile and variable set of axioms. Parodicuniversal history is profoundly ‘anti-evolutionist’ because it describes the simultaneous andcoextensive interaction of ostensibly successive social regimes. From the start, the two ‘previous’social regimes (the primitive socius and the despotic state) anticipate and ward off capitalism’s‘diachronic time’– “capitalism has haunted all forms of society” (AO 140) – even though itsupposedly comes “at the end”.</p>
<p><spanclass="fnc2">10.</span> To be inside history is to have a relation to Chronos. Yet (universal) history is not itself chronological. Pure Chronos – the State's (synchronic) time – can never be fully-realised, for tworeasons: there is always more than one State, and the State (as a form) is always in a relation with thetime-systems of the two other social regimes (the primitive socius – which ‘precedes’ it – andcapitalism – which ‘succeeds’ it). “Before appearing the State already acts...” (ATP 431). The State appears “all at once” as history’s only break. “They come like fate ... they appear as lighteningappears, too terrible, too sudden” (GoM 86). Crashing into history, the State sets off time waves thatmove in both directions at once. “It is necessary ... to conceptualize the contemporaneousness orcoexistence of ... the two directions of time – of the primitive peoples ‘before’ the State, and of theState ‘after’ the primitive peoples – as if the two waves that seem to us to exclude or succeed eachother unfolded simultaneously in an ‘archaeological’, micropolitical, micrological, molecular field”(ATP 431). (For more on this, see Note 15 below). Universal history is a history from the point ofview of capitalism’s ‘vague’ Chronos; it is therefore always ‘parodic’ because, as we have seen,capitalism deletes all ‘intrinsic code’ in favour of a mobile and variable set of axioms. Parodicuniversal history is profoundly ‘anti-evolutionist’ because it describes the simultaneous andcoextensive interaction of ostensibly successive social regimes. From the start, the two ‘previous’social regimes (the primitive socius and the despotic state) anticipate and ward off capitalism’s‘diachronic time’– “capitalism has haunted all forms of society” (AO 140) – even though itsupposedly comes “at the end”.</p>
<p><spanclass="fnc">11.</span> In Structural Anthropology 1, Levi-Strauss makes an important point in this regard. “Not onlySophocles, but Freud himself, should be included among the recorded versions of the Oedipus myth,on a par with earlier, or seemingly more ‘authentic’ versions” (217). Reconstructions of myths don’tfunction extrinsically or transcendently, as final ‘interpretations’, but operate immanently, recursively adding more skeins to the fictive webwork. If there is no outside of fiction, it is not because of some transcendental universal-textuality, but because fiction cannot be contained by texts; it is already Outside. (L.T.)</p>
<p><spanclass="fnc2">11.</span> In Structural Anthropology 1, Levi-Strauss makes an important point in this regard. “Not onlySophocles, but Freud himself, should be included among the recorded versions of the Oedipus myth,on a par with earlier, or seemingly more ‘authentic’ versions” (217). Reconstructions of myths don’tfunction extrinsically or transcendently, as final ‘interpretations’, but operate immanently, recursively adding more skeins to the fictive webwork. If there is no outside of fiction, it is not because of some transcendental universal-textuality, but because fiction cannot be contained by texts; it is already Outside. (L.T.)</p>
<p><spanclass="fnc">13.</span> “Near the edge of the plateau and due east of the Second Pyramid, with a face probably altered toform a colossal portrait of Khephren, its royal restorer, stands the monstrous Sphinx – mute, sardonicand wise beyond mankind and memory” (Lovecraft, 241). Lovecraft puts the question that seems toplague the authors of Flatlines: “... what huge and loathsome abnormality was the Sphinx originallycarven to represent?” (258). Needless to say, there have been countless speculations on the nature andorigin of the Sphinx, but these are inconclusive and contradictory, no doubt because its “huge andloathsome abnormality” will have always exceeded any attempt to represent it. Many scholars (seefor instance, Lowell Edmunds, The Sphinx in the Oedipus Legend) now believe that the Sphinxelement in the Oedipus narrative was actually a later addition to an already existing mythic system,even though the Egyptian Sphinx is evidently much older than the Greek culture that has given us theOedipus myth with which we are familiar. (It should be remembered that the encounter with theSphinx is not dramatised in Sophocles’ Oedipus Rex; it is referred to as something that has alreadyhappened.) The attempt to date the Sphinx has produced widely different speculations; with certain –controversial – estimations claiming that the Sphinx is “even older than 15,000 BC” (Hancock 448).With Deleuze and Guattari, though, we might want to suggest that (in at least one sense) Oedipus is asold as humanity, and that the Sphinx – as that which must be destroyed in order that humanity mayexist – would inevitably always have to be narrated as something preceding the human.<br><br>
<p><spanclass="fnc2">13.</span> “Near the edge of the plateau and due east of the Second Pyramid, with a face probably altered toform a colossal portrait of Khephren, its royal restorer, stands the monstrous Sphinx – mute, sardonicand wise beyond mankind and memory” (Lovecraft, 241). Lovecraft puts the question that seems toplague the authors of Flatlines: “... what huge and loathsome abnormality was the Sphinx originallycarven to represent?” (258). Needless to say, there have been countless speculations on the nature andorigin of the Sphinx, but these are inconclusive and contradictory, no doubt because its “huge andloathsome abnormality” will have always exceeded any attempt to represent it. Many scholars (seefor instance, Lowell Edmunds, The Sphinx in the Oedipus Legend) now believe that the Sphinxelement in the Oedipus narrative was actually a later addition to an already existing mythic system,even though the Egyptian Sphinx is evidently much older than the Greek culture that has given us theOedipus myth with which we are familiar. (It should be remembered that the encounter with theSphinx is not dramatised in Sophocles’ Oedipus Rex; it is referred to as something that has alreadyhappened.) The attempt to date the Sphinx has produced widely different speculations; with certain –controversial – estimations claiming that the Sphinx is “even older than 15,000 BC” (Hancock 448).With Deleuze and Guattari, though, we might want to suggest that (in at least one sense) Oedipus is asold as humanity, and that the Sphinx – as that which must be destroyed in order that humanity mayexist – would inevitably always have to be narrated as something preceding the human.<br><br>
Levi-Strauss links the Sphinx to other “cthonian beings”, such as the dragon. Like the dragon, “the Sphinx is a monster unwilling to permit men to live” (215). While some, such as Carlo Ginzburg,connect the Sphinx with death (“the Sphinx is undoubtedly a mortuary animal” [228]), Levi-Straussargues that Sphinx-myths concern “the autocthonous origin of man”, the idea that human individualsare born direct from the Earth (rather than through meiotic reproduction). (Ginzburg notes thatOedipus is “a cthonic hero”.) The Sphinx would then correspond to what Deleuze and Guattari call“biocosmic memory”. “Man must constitute himself through the repression of the intense germinalinflux, the great biocosmic memory” (AO 190) = Oedipus must riddle the sphinx. In a sense, then thisbiocosmic memory ‘precedes’ the organism (which emerges simultaneously with death andsexuation). But, as both ‘Weismannism’ and the Dogon myths attest, this germinal time persists,coterminously, alongside that of the organism (see AO 158). This may explain a puzzling feature ofthe Oedipus myth as it has reached us; to wit, why does a creature of such incredible power as theSphinx allow itself to be riddled so easily? As Velikovsky puts it: “It has been observed that theanswer Oedipus gave was on the level of a schoolboy and that the monster must have been feeble-minded to leap from the precipice upon hearing it. And why should a winged sphinx die in a jump?”(207). The answer would be that the Sphinx doesn't die (it cannot, since it does not live), and that ittakes advantage of Oedipus’ unwarranted Self-belief only in order to invade Civilization, hidden.Which would also imply that the answer Oedipus gives to the riddle is inadequate. Or partial. (L.T.)</p>
Levi-Strauss links the Sphinx to other “cthonian beings”, such as the dragon. Like the dragon, “the Sphinx is a monster unwilling to permit men to live” (215). While some, such as Carlo Ginzburg,connect the Sphinx with death (“the Sphinx is undoubtedly a mortuary animal” [228]), Levi-Straussargues that Sphinx-myths concern “the autocthonous origin of man”, the idea that human individualsare born direct from the Earth (rather than through meiotic reproduction). (Ginzburg notes thatOedipus is “a cthonic hero”.) The Sphinx would then correspond to what Deleuze and Guattari call“biocosmic memory”. “Man must constitute himself through the repression of the intense germinalinflux, the great biocosmic memory” (AO 190) = Oedipus must riddle the sphinx. In a sense, then thisbiocosmic memory ‘precedes’ the organism (which emerges simultaneously with death andsexuation). But, as both ‘Weismannism’ and the Dogon myths attest, this germinal time persists,coterminously, alongside that of the organism (see AO 158). This may explain a puzzling feature ofthe Oedipus myth as it has reached us; to wit, why does a creature of such incredible power as theSphinx allow itself to be riddled so easily? As Velikovsky puts it: “It has been observed that theanswer Oedipus gave was on the level of a schoolboy and that the monster must have been feeble-minded to leap from the precipice upon hearing it. And why should a winged sphinx die in a jump?”(207). The answer would be that the Sphinx doesn't die (it cannot, since it does not live), and that ittakes advantage of Oedipus’ unwarranted Self-belief only in order to invade Civilization, hidden.Which would also imply that the answer Oedipus gives to the riddle is inadequate. Or partial. (L.T.)</p>
<p><spanclass="fnc">14.</span> Like the shaman ‘before’ him, the Pharaoh occupies the line of deterritorialization for the socius.He is thus able to ensure that all lines of escape are reterritorialized on his own body. “The full bodyas socius has ceased to be the earth, it has become the body of the despot, the despot himself or hisGod. The prescriptions and prohibitions that often render him almost incapable of acting make of hima body without organs” (AO 194).</p>
<p><spanclass="fnc2">14.</span> Like the shaman ‘before’ him, the Pharaoh occupies the line of deterritorialization for the socius.He is thus able to ensure that all lines of escape are reterritorialized on his own body. “The full bodyas socius has ceased to be the earth, it has become the body of the despot, the despot himself or hisGod. The prescriptions and prohibitions that often render him almost incapable of acting make of hima body without organs” (AO 194).</p>
<p><spanclass="fnc">15.</span> “The State was not formed in progressive stages; it appears fully armed, a master stroke executedall at once ...” (AO 217). “Everything is not of the State precisely because there have been Statesalways and everywhere” (ATP 429).</p>
<p><spanclass="fnc2">15.</span> “The State was not formed in progressive stages; it appears fully armed, a master stroke executedall at once ...” (AO 217). “Everything is not of the State precisely because there have been Statesalways and everywhere” (ATP 429).</p>
<p><spanclass="fnc">16.</span> cf. AO 211: “The eye ... has ceased to evaluate; it has begun rather to ‘forewarn’ and keep watch,to see that no surplus value escapes the overcoding of the despotic machine.” Compare also WilliamBurroughs, The Western Lands: “The Pharaoh, with his alabaster white face and black snake eyes,looks at you, around you, through you, looking for a dagger in your mind, listening for the whisperedfurtive words, smelling for the sweat of guilty fear” (104).</p>
<p><spanclass="fnc2">16.</span> cf. AO 211: “The eye ... has ceased to evaluate; it has begun rather to ‘forewarn’ and keep watch,to see that no surplus value escapes the overcoding of the despotic machine.” Compare also WilliamBurroughs, The Western Lands: “The Pharaoh, with his alabaster white face and black snake eyes,looks at you, around you, through you, looking for a dagger in your mind, listening for the whisperedfurtive words, smelling for the sweat of guilty fear” (104).</p>
<p><spanclass="fnc">17.</span> “It is here that Nietszche speaks of a break, a rupture, a leap. Who are these beings, they whocome like fate? (‘Some pack of blond beasts of prey, a conqueror and master race which, organizedfor war and with ability to organize, unhesitantly lays its terrible claws upon a populace perhapstremendously superior but still formless ...’) Even the most Ancient African myths speak to us ofthese blond men. They are the founders of the State” (AO 192).</p>
<p><spanclass="fnc2">17.</span> “It is here that Nietszche speaks of a break, a rupture, a leap. Who are these beings, they whocome like fate? (‘Some pack of blond beasts of prey, a conqueror and master race which, organizedfor war and with ability to organize, unhesitantly lays its terrible claws upon a populace perhapstremendously superior but still formless ...’) Even the most Ancient African myths speak to us ofthese blond men. They are the founders of the State” (AO 192).</p>
<p><spanclass="fnc">18.</span> “No doubt the war machine is realized more completely in the ‘barbaric’ assemblages of nomadicwarriors than in the ‘savage’ assemblages of primitive societies” (ATP 359). This does not mean,however, that the war machine can be equated with the Barbarians. Nomadism is not a question ofbelonging to a particular population, but of maintaining particular practices. “The nomad distributes himself in smooth space; he occupies, inhabits, holds that space; that is his territorial principle” (ATP381). The barbarians, who leave the Steppes, no longer occupy the smooth space of nomos. The war machine is necessarily captured the moment it leaves the desert: “nomads have a specificity that istoo hastily reduced to its consequences, by including them in the empires or counting them among themigrants ...” (ATP 410).</p>
<p><spanclass="fnc2">18.</span> “No doubt the war machine is realized more completely in the ‘barbaric’ assemblages of nomadicwarriors than in the ‘savage’ assemblages of primitive societies” (ATP 359). This does not mean,however, that the war machine can be equated with the Barbarians. Nomadism is not a question ofbelonging to a particular population, but of maintaining particular practices. “The nomad distributes himself in smooth space; he occupies, inhabits, holds that space; that is his territorial principle” (ATP381). The barbarians, who leave the Steppes, no longer occupy the smooth space of nomos. The war machine is necessarily captured the moment it leaves the desert: “nomads have a specificity that istoo hastily reduced to its consequences, by including them in the empires or counting them among themigrants ...” (ATP 410).</p>
<p><spanclass="fnc">19.</span> “All the hypothetical meanings [of the surnames in Oedipus’s father’s line] ... refer to difficultiesin walking straight and standing upright” (Levi-Strauss, 215). Levi-Strauss goes on to contend thatOedipus's lameness indicates “the persistence of the autocthonous origin of man” (216). (See Note13.)</p>
<p><spanclass="fnc2">19.</span> “All the hypothetical meanings [of the surnames in Oedipus’s father’s line] ... refer to difficultiesin walking straight and standing upright” (Levi-Strauss, 215). Levi-Strauss goes on to contend thatOedipus's lameness indicates “the persistence of the autocthonous origin of man” (216). (See Note13.)</p>
<p><spanclass="fnc">2.</span> A reference to the “three forms of the secret” delineated by Deleuze and Guattari in A Thousand Plateaus. “Oedipus passes through all three secrets: the secret of the sphinx whose box he penetrates; the secret that weighs upon him as the infinite form of his own guilt; and finally, the secret at Colonusthat makes him inaccessible and melds with the pure line of his flight and exile, he who has nothingleft to hide, or, like an old No actor, has only a girl’s mask with which to cover his lack of a face” (ATP 290). The reference here to events in Sophocles’ Oedipus Rex and Oedipus at Colonus is clear.</p>
<p><spanclass="fnc2">2.</span> A reference to the “three forms of the secret” delineated by Deleuze and Guattari in A Thousand Plateaus. “Oedipus passes through all three secrets: the secret of the sphinx whose box he penetrates; the secret that weighs upon him as the infinite form of his own guilt; and finally, the secret at Colonusthat makes him inaccessible and melds with the pure line of his flight and exile, he who has nothingleft to hide, or, like an old No actor, has only a girl’s mask with which to cover his lack of a face” (ATP 290). The reference here to events in Sophocles’ Oedipus Rex and Oedipus at Colonus is clear.</p>
<p><spanclass="fnc">20.</span> Etymologically, of course, the name Oedipus means ‘swollen foot’. Velikovsky, however, arguesthat there is a case for reading it as ‘swollen leg’. “In folklore feet may stand for legs. Manylanguages do not have different words for legs and feet. In Greek, the word pous stands for both; inEgyptian, too, the word r-d (foot) stands also for leg. In the riddle that Oedipus solved concerning thecreature that walks on four legs, on two, and on three ..., the Greek word used is pous, and thus thename Oedipus could, and even preferably so, mean ‘swollen legs’” (Velikovsky, 57).</p>
<p><spanclass="fnc2">20.</span> Etymologically, of course, the name Oedipus means ‘swollen foot’. Velikovsky, however, arguesthat there is a case for reading it as ‘swollen leg’. “In folklore feet may stand for legs. Manylanguages do not have different words for legs and feet. In Greek, the word pous stands for both; inEgyptian, too, the word r-d (foot) stands also for leg. In the riddle that Oedipus solved concerning thecreature that walks on four legs, on two, and on three ..., the Greek word used is pous, and thus thename Oedipus could, and even preferably so, mean ‘swollen legs’” (Velikovsky, 57).</p>
<p><spanclass="fnc">21.</span> Velikovsky argues that the Oedipus myth has been transposed from Egypt (which also has a citycalled Thebes). Oedipus, he suggests, was originally a Pharaoh named Akhnaton. In contemporarydepictions, Akhnaton’s “most pronounced malformation [was] the shape of his thighs; they areswollen” (55).</p>
<p><spanclass="fnc2">21.</span> Velikovsky argues that the Oedipus myth has been transposed from Egypt (which also has a citycalled Thebes). Oedipus, he suggests, was originally a Pharaoh named Akhnaton. In contemporarydepictions, Akhnaton’s “most pronounced malformation [was] the shape of his thighs; they areswollen” (55).</p>
<p><spanclass="fnc">22.</span> It should be pointed out that, strictly speaking, there is no prehistory; prehistory is myth of theState. As we have already seen (see Note 10), from the start the primitive socius anticipates andwards off both capitalism and the State: “primitive societies are fully inside history” (AO 151). Bythe same token, though, the very fact that primitive societies are inside history means that they are notnomadic. “It is true that nomads have no history; they only have a geography” (ATP 393).</p>
<p><spanclass="fnc2">22.</span> It should be pointed out that, strictly speaking, there is no prehistory; prehistory is myth of theState. As we have already seen (see Note 10), from the start the primitive socius anticipates andwards off both capitalism and the State: “primitive societies are fully inside history” (AO 151). Bythe same token, though, the very fact that primitive societies are inside history means that they are notnomadic. “It is true that nomads have no history; they only have a geography” (ATP 393).</p>
<p><spanclass="fnc">23.</span> Carlo Ginzburg suggests that the foot mutilations Oedipus suffers in the various versions of thelegend may be references to shamanic initiation practices. He also speculates that these may haveconcerned calendrical rituals (the lameness indicating the imbalances necessary for certain calendriccycles to function). It is mutilation that disappears with psychoanalysis, where it is made to operateas a representation of psychical processes. Levi-Strauss makes parallels between shamanism andpsychoanalysis in Structural Anthropology (198-202). Deleuze and Guattari would no doubt stressthe way in which Freud’s neo(anti)shamanism doubly reduces Oedipal mutilation, to metaphor, and tofunction. The question (posed in a number of ways throughout Anti-Oedipus) then becomes: how didthe body construct a theatrical unconscious for which gouging out eyes ‘equals’ castration, andcastration simply subtracts hedonic function?</p>
<p><spanclass="fnc2">23.</span> Carlo Ginzburg suggests that the foot mutilations Oedipus suffers in the various versions of thelegend may be references to shamanic initiation practices. He also speculates that these may haveconcerned calendrical rituals (the lameness indicating the imbalances necessary for certain calendriccycles to function). It is mutilation that disappears with psychoanalysis, where it is made to operateas a representation of psychical processes. Levi-Strauss makes parallels between shamanism andpsychoanalysis in Structural Anthropology (198-202). Deleuze and Guattari would no doubt stressthe way in which Freud’s neo(anti)shamanism doubly reduces Oedipal mutilation, to metaphor, and tofunction. The question (posed in a number of ways throughout Anti-Oedipus) then becomes: how didthe body construct a theatrical unconscious for which gouging out eyes ‘equals’ castration, andcastration simply subtracts hedonic function?</p>
<p><spanclass="fnc">24.</span> Eliade gives many examples of the use of iron in shamanic initiation rites. For example: “Thecandidate’s limbs are removed and disjointed with an iron hook; the bones are cleaned, the fleshscraped, the body fluids thrown away, and the eyes torn from its sockets” (Eliade, 1988, 36). It isimportant to distinguish the strategic and subordinate use of metal in ‘the primitive socius’ from the war machine’s necessary and intrinsic relation to metallurgy. “AXIOM III. The Nomad war machineis the form of expression, of which itinerant metallurgy is the correlative form of content” (ATP 415).The war machine populates the metal body, while the primitive socius accesses it only intermittentlythrough the lone journeys of the shaman.</p>
<p><spanclass="fnc2">24.</span> Eliade gives many examples of the use of iron in shamanic initiation rites. For example: “Thecandidate’s limbs are removed and disjointed with an iron hook; the bones are cleaned, the fleshscraped, the body fluids thrown away, and the eyes torn from its sockets” (Eliade, 1988, 36). It isimportant to distinguish the strategic and subordinate use of metal in ‘the primitive socius’ from the war machine’s necessary and intrinsic relation to metallurgy. “AXIOM III. The Nomad war machineis the form of expression, of which itinerant metallurgy is the correlative form of content” (ATP 415).The war machine populates the metal body, while the primitive socius accesses it only intermittentlythrough the lone journeys of the shaman.</p>
<p><spanclass="fnc">25.</span> Cthelll designates the infernal nether regions referred to in numerous mythologies of theUnderworld. It refers particularly to the molten, metallic inner core of the earth. In his book onalchemy, The Forge and the Crucible, Eliade makes much of the connections between metallurgy, thecore of the earth and shamanism. Here and in Shamanism, Eliade reinforces Deleuze and Guattari’sview of the smith as an ambiguous figure, aligned neither with sedentary societies nor with nomadicdistributions but performing an essential function for both. Deleuze and Guattari write of “the doubletheft and double betrayal of the metallurgist who shuns agriculture at the same time as animal-raising”(ATP 414). (Another interesting connection in this regard is that between Oedipus and the smith.Deleuze and Guattari refer to Oedipus as ‘the Greek Cain’ (ATP 125), whilst elsewhere stronglylinking Cain with the figure of the smith (ATP, 414)). For Eliade, the relationship between the smithand the shaman is close – “‘Smiths and shamans are from the same nest’” – but often unstable:“According to the Dolgan, shamans cannot ‘swallow’ the souls of the smiths because smiths keeptheir souls in the fire; on the other hand, a smith can catch a shaman’s soul and burn it. In their turn, thesmiths are constantly threatened by evil spirits” (470).</p>
<p><spanclass="fnc2">25.</span> Cthelll designates the infernal nether regions referred to in numerous mythologies of theUnderworld. It refers particularly to the molten, metallic inner core of the earth. In his book onalchemy, The Forge and the Crucible, Eliade makes much of the connections between metallurgy, thecore of the earth and shamanism. Here and in Shamanism, Eliade reinforces Deleuze and Guattari’sview of the smith as an ambiguous figure, aligned neither with sedentary societies nor with nomadicdistributions but performing an essential function for both. Deleuze and Guattari write of “the doubletheft and double betrayal of the metallurgist who shuns agriculture at the same time as animal-raising”(ATP 414). (Another interesting connection in this regard is that between Oedipus and the smith.Deleuze and Guattari refer to Oedipus as ‘the Greek Cain’ (ATP 125), whilst elsewhere stronglylinking Cain with the figure of the smith (ATP, 414)). For Eliade, the relationship between the smithand the shaman is close – “‘Smiths and shamans are from the same nest’” – but often unstable:“According to the Dolgan, shamans cannot ‘swallow’ the souls of the smiths because smiths keeptheir souls in the fire; on the other hand, a smith can catch a shaman’s soul and burn it. In their turn, thesmiths are constantly threatened by evil spirits” (470).</p>
<p><spanclass="fnc">26.</span> The shaman’s occupation of the line of deterritorialization plays a crucial role in maintaining the‘dynamic equilibrium’ (AO 151) of the primitive socius; delirium never becomes collective.</p>
<p><spanclass="fnc2">26.</span> The shaman’s occupation of the line of deterritorialization plays a crucial role in maintaining the‘dynamic equilibrium’ (AO 151) of the primitive socius; delirium never becomes collective.</p>
<p><spanclass="fnc">27.</span> Hunter-gatherers populate a smooth space, but only by organizing upon it. “The primitive machinesubdivides the people but does so on an undivided earth” (AO 151). Once again, this is to bedifferentiated from the war machine, which populates an undivided earth with a molecularmultiplicity.</p>
<p><spanclass="fnc2">27.</span> Hunter-gatherers populate a smooth space, but only by organizing upon it. “The primitive machinesubdivides the people but does so on an undivided earth” (AO 151). Once again, this is to bedifferentiated from the war machine, which populates an undivided earth with a molecularmultiplicity.</p>
<p><spanclass="fnc">28.</span> “The Sphinx was an oracle, and therefore she was supposed to answer questions, not to ask them.Yet it is also true that oracular answers were often given in the form of a riddle that required interpretation, usually supplied by priests attending the oracle ... It does not seem to me that everyquestion needs – or has – an answer ... But were it my misfortune to stand before the Sphinx with thedire prospect of never entering Thebes, I should reply to her riddle: ‘It is Oedipus’ ... An oracle’squestions and answers refer to the man who stands before it. Oedipus was exposed, a helpless infantwith damaged feet, to crawl in the wasteland; he grew to be a man and a hero; his end was that of ablind wanderer in exile” (Velikovsky, 207). “The parechesis at Soph. even suggests that it was thedeformity of Oedipus’ feet that gave him the clue to the answer; and there was a tradition that Oedipusgave the answer by pointing to himself” (Edmunds, 160).</p>
<p><spanclass="fnc2">28.</span> “The Sphinx was an oracle, and therefore she was supposed to answer questions, not to ask them.Yet it is also true that oracular answers were often given in the form of a riddle that required interpretation, usually supplied by priests attending the oracle ... It does not seem to me that everyquestion needs – or has – an answer ... But were it my misfortune to stand before the Sphinx with thedire prospect of never entering Thebes, I should reply to her riddle: ‘It is Oedipus’ ... An oracle’squestions and answers refer to the man who stands before it. Oedipus was exposed, a helpless infantwith damaged feet, to crawl in the wasteland; he grew to be a man and a hero; his end was that of ablind wanderer in exile” (Velikovsky, 207). “The parechesis at Soph. even suggests that it was thedeformity of Oedipus’ feet that gave him the clue to the answer; and there was a tradition that Oedipusgave the answer by pointing to himself” (Edmunds, 160).</p>
<p><spanclass="fnc">3.</span> “Flat multiplicities ... are designated by indefinite articles, or rather by partitives (somecouchgrass, some of a rhizome ...)” (ATP 9).</p>
<p><spanclass="fnc2">3.</span> “Flat multiplicities ... are designated by indefinite articles, or rather by partitives (somecouchgrass, some of a rhizome ...)” (ATP 9).</p>
<p><spanclass="fnc">4.</span> “Wherever there is a multiplicity, you will also find an exceptional individual, and it is with that individual that an alliance must be made ... Every animal swept up in its pack or multiplicity has itsanomalous” (ATP 243). “An-omalie, a Greek noun that has lost its adjective, designates the unequal,the coarse, the rough, the cutting edge of deterritorialization ... Lovecraft applies the term 'Outsider' tothis thing or entity, the Thing which arrives and passes at the edge, which is linear yet multiple,'teeming, seething, swelling, foaming, spreading like an infectious disease, this nameless horror’”(ATP 244-245).</p>
<p><spanclass="fnc2">4.</span> “Wherever there is a multiplicity, you will also find an exceptional individual, and it is with that individual that an alliance must be made ... Every animal swept up in its pack or multiplicity has itsanomalous” (ATP 243). “An-omalie, a Greek noun that has lost its adjective, designates the unequal,the coarse, the rough, the cutting edge of deterritorialization ... Lovecraft applies the term 'Outsider' tothis thing or entity, the Thing which arrives and passes at the edge, which is linear yet multiple,'teeming, seething, swelling, foaming, spreading like an infectious disease, this nameless horror’”(ATP 244-245).</p>
<p><spanclass="fnc">5.</span> Kurtz’s infamous cry at the climax of Conrad's Heart of Darkness (111-117), which also featuresin Coppola’s updated film version, Apocalypse Now (1979). As is well known, ‘The horror’ was tobe the epigraph of T. S. Eliot’s The Waste Land (as it is, Eliot used “Mistah Kurtz ... he dead” as theepigraph for the later The Hollow Men). Readers familiar with my essay “((P(re(cursing))))(post)Modernist Fiction” will already know that both of these poems, along with the earlier “TheLovesong of J. Alfred Prufrock”, enter into Apocalypse Now at the diegetic level:Marlon Brando'sKurtz reads from an Eliot volume, whilst the Dennis Hopper character quotes Eliot. (L.T.)</p>
<p><spanclass="fnc2">5.</span> Kurtz’s infamous cry at the climax of Conrad's Heart of Darkness (111-117), which also featuresin Coppola’s updated film version, Apocalypse Now (1979). As is well known, ‘The horror’ was tobe the epigraph of T. S. Eliot’s The Waste Land (as it is, Eliot used “Mistah Kurtz ... he dead” as theepigraph for the later The Hollow Men). Readers familiar with my essay “((P(re(cursing))))(post)Modernist Fiction” will already know that both of these poems, along with the earlier “TheLovesong of J. Alfred Prufrock”, enter into Apocalypse Now at the diegetic level:Marlon Brando'sKurtz reads from an Eliot volume, whilst the Dennis Hopper character quotes Eliot. (L.T.)</p>
<p><spanclass="fnc">6.</span> “[C]apitalism is the only social machine that is constructed on the basis of decoded flows,substituting for intrinsic codes an axiomatic of abstract quantities in the form of money” (AO 139). Asan axiomatic system, capitalism replaces transcendent laws with immanent rules. (The immanence ofaxiomatics is attested to by the fact that Deleuze and Guattari use the axiomatic method in theirdiscussion of the war machine – see 1227: Treatise On Nomadology – The War Machine.)<br><br>
<p><spanclass="fnc2">6.</span> “[C]apitalism is the only social machine that is constructed on the basis of decoded flows,substituting for intrinsic codes an axiomatic of abstract quantities in the form of money” (AO 139). Asan axiomatic system, capitalism replaces transcendent laws with immanent rules. (The immanence ofaxiomatics is attested to by the fact that Deleuze and Guattari use the axiomatic method in theirdiscussion of the war machine – see 1227: Treatise On Nomadology – The War Machine.)<br><br>
As both Gödel’s incompleteness theorem and Cantor’s diagonal numbering have shown, axiomaticsystems are intrinsically and necessarily incomplete: “... it is of the nature of axiomatics to come upagainst so called undecidable propositions, to confront necessarily higher powers that it cannotmaster” (ATP 461). Capitalism thus inevitably runs up against the problem of undecidablepropositions or nondenumerable sets. “At the same time as capitalism is effectuated in thedenumerable sets serving as its models, it necessarily constitutes nondenumerable sets that cut acrossand disrupt those models” (ATP 472). “Yet the very conditions that make the State or World warmachine possible, in other words, constant capital (resources and equipment) and human variablecapital, continually recreate unexpected possibilities for counterattack, unforeseen initiativesdetermining revolutionary, popular, minority, mutant machines” (ATP 422).</p>
As both Gödel’s incompleteness theorem and Cantor’s diagonal numbering have shown, axiomaticsystems are intrinsically and necessarily incomplete: “... it is of the nature of axiomatics to come upagainst so called undecidable propositions, to confront necessarily higher powers that it cannotmaster” (ATP 461). Capitalism thus inevitably runs up against the problem of undecidablepropositions or nondenumerable sets. “At the same time as capitalism is effectuated in thedenumerable sets serving as its models, it necessarily constitutes nondenumerable sets that cut acrossand disrupt those models” (ATP 472). “Yet the very conditions that make the State or World warmachine possible, in other words, constant capital (resources and equipment) and human variablecapital, continually recreate unexpected possibilities for counterattack, unforeseen initiativesdetermining revolutionary, popular, minority, mutant machines” (ATP 422).</p>
<p><spanclass="fnc">7.</span> In this sense axiomatic systems, which always involve a supplementary dimension (n+1), aredirectly opposed to the flatline (see glossary).</p>
<p><spanclass="fnc2">7.</span> In this sense axiomatic systems, which always involve a supplementary dimension (n+1), aredirectly opposed to the flatline (see glossary).</p>
<p><spanclass="fnc">8.</span> In his lecture on the Geology of Morals, our colleague Professor Challenger, speaks of systemssuch as these as ‘stratification’. “His dream was not so much to give a lecture to humans as to providea program for pure computers. Or else he was dreaming of an axiomatic, for axiomatics dealsessentially with stratification. Challenger was addressing himself to memory only” (ATP 57).</p>
<p><spanclass="fnc2">8.</span> In his lecture on the Geology of Morals, our colleague Professor Challenger, speaks of systemssuch as these as ‘stratification’. “His dream was not so much to give a lecture to humans as to providea program for pure computers. Or else he was dreaming of an axiomatic, for axiomatics dealsessentially with stratification. Challenger was addressing himself to memory only” (ATP 57).</p>
<p><spanclass="fnc">9.</span> “Hence it is correct to retrospectively understand all history in light of capitalism ... In a word ,universal history is not only retrospective, it is also contingent, singular, ironic and critical” (AO140). “[T]he universal comes at the end – the body without organs and desiring production – underthe conditions determined by an apparently victorious capitalism” (AO 139).</p>
<p><spanclass="fnc2">9.</span> “Hence it is correct to retrospectively understand all history in light of capitalism ... In a word ,universal history is not only retrospective, it is also contingent, singular, ironic and critical” (AO140). “[T]he universal comes at the end – the body without organs and desiring production – underthe conditions determined by an apparently victorious capitalism” (AO 139).</p>
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