polysingularity letters, volume 3

Polysingularity Letters

Volume 3 2012

This work is distributed under Creative Commons license (attribution, non-commercial, share alike) All content, images, texts CC 2010-2012 Dmitry Paranyushkin www.deemeetree.com www.polysingularity.com Special thanks to the people who surround and inspire: Diego Agullo, Enya Mommsen, Liudmila Savelieva, Gabriel Shalom, Imre Thormann, Stefan Mark Faerber, Vladimir Paranyushkin, Reggie Watts, The Solvents, Julia Nefedova, Olaf Sporns, Reza Negarestani, Aleksey Ivanov, Giorgio Agamben, and Stalker.

Polysingularity Letters is produced by Nodus Labs – the research lab for experimental study of cognition and society through the framework of network science. www.noduslabs.com 3 Am Flutgraben, 12435, Berlin, Germany +49 15 777 8650 77 [email protected] ISBN 978-0-9569569-4-1

Polysingularity is the natural condition of the mind, the body, and the world.

On a very simple level polysingularity is when things could have been like this, just like they are right now, but also – like that, and like this, and also like that, and like this, and like this, and like that... But in the end they are like this at this moment of time and they can change any moment, although they don’t.

Polysingularity is when there are multiple solutions possible, yet only some are actualized at every moment of time.Polysingularity is thinking in terms of non-equilibrium stability rather than balance.

Polysingularity is thinking in terms of processes rather than objects.

Polysingularity is as much conceptual as it is embodied.

Polysingularity is pure movement.

Polysingularity is not science, art, business or politics –for these are the artificial containers, which purposefully limit the scope of human capacities (and for a good reason).

For polysingularity there is no “one and the only”, there are many, they are all different and un-equally important.

Preliminary Discourse

Polysingularity of Itself

Figure 1: Metastability

The gray circles indicate the different global body-mind-attractor attractor states. Each state is characterized by the different dynamics of all the variables affecting the state (shown as the black arcs inside the gray circles). Over time the interrelations of variables within the state change, however, the system maintains a stable dynamic state resistant to external and inter-nal perturbations. Once perturbations are strong enough or the system goes out of sync, it seeks the new attractor states where the dynamics is different to accommodate for the change in internal or external parameters (also see Kitano 2004 on robustness; and Rabinovich 2008 on metastable states). The transitions between the states are characterized by chaotic itiner-ancy (Tsuda 2001).

Kitano, H. (2004). Biological robustness. Nature reviews. Genetics, 5(11), 826-37. doi:10.1038/nrg1471 Rabinovich, M. I., Huerta, R., Varona, P., & Afraimovich, V. S. (2008). Transient cognitive dynamics, metastability, and decision making. PLoS computational biology, 4(5), e1000072. doi:10.1371/journal.pcbi.1000072 Tsuda, I. (2001). Toward an interpretation of dynamic neural activity in terms of chaotic dynamical systems. The Behavioral and brain sciences, 24(5), 793-810; discussion 810-48. Retrieved from http://www.ncbi.nlm.nih.gov/pubmed/12239890

When something is polysingular it has the capacity to be many, but only the one at this very moment of time.Without time there would be no polysingularity, because everything would have happened at once.

Without space there would be no polysingularity, because everything would have been anywhere.

Therefore, polysingularity emerges through our inability to perceive things at once and everywhere at the same time. It’s the basic condition of our relation to the absolute.

Polysingularity is when you look at the water flowing, whirling, dissipating and reflecting the light in its tiny little ripples, in its waves that approach and retreat again. And the water is turning. And the wind is blowing. And you are breathing. And your heart is beating. And all of this together again.

Polysingularity is when many interacting parts connect in a certain way and actualize a certain aspect of their connectivity. So it has to do with synchronization, simultaneity and momentum.

It’s hard to say whether polysingularity exists without humans. Probably it does. Maybe it doesn’t. The only thing we can say, however, is that polysingularity is itself polysingular, therefore if there were no humans it could have existed in many different ways and it could also not have existed in many different ways.

Polysingularity is made out of interacting parts. They come together to form a temporary whole, which, in turn, influences them back.

Polysingularity is thinking in networks instead of straight lines.Polysingularity is thinking in terms of multidimensional fractals instead of surfaces.

It’s easier to become aware of polysingularity through repetitive action loops. The slight difference manifested in each iteration is a reminder that there are many more ways to evolve than what we are normally used to.

Polysingularity is the study of co-isolated interacting multiplicities that nevertheless retain their essence. Polysingularity is not ideology for it doesn’t justify anything, it only exposes and explores.

Polysingularity shows that narrative is just one of the possible routes, out of many.

One cannot underestimate the importance of narrative in polysingular-ity. If there was no narrative, there would be no choice, there would be no specificity, no singularity, no polysingularity.

Polysingular centre is neither a point, nor a cycle, it’s a strange attractor in the midst of chaotic landscape.

Polysingularity is when you can maintain several centers at once.Polysingularity is the ability to change at any moment of time combined with the ability to maintain any position dynamically.

you could draw something here

Polysingularity as a word is withstanding the force of the flow in order to make it stronger.Polysingularity is when you look at the ocean and see many different islands, each of them is unique in their own way, together they form the land, and make a certain form of life possible.

A city is polysingular when it has several distinct centers of activity that make it what it is. Berlin is polysingular, Moscow is not.

Polysingularity is a practice of dynamic self-replication towards a few, but several specific destinations.

Polysingularity is when contigency meets the absolute necessity.If polysingularity was a shape, it would have many different sides and dimensions, depending who is looking and when.

Polysingularity is patterns in chaos.

Polysingularity is dissipative structures.Polysingularity is winner less competition.

Polysingularity is metastable.

Polysingularity can maintain several local dynamic non-equilibrium stable states which interact to produce a global state of non-equilibrium dynamic stability.

Polysingularity itself is polysingular.Polysingularity in a phase space with strange attractors.

Any text is polysingular, because the way words combine together and produce a meaning depends on so many other elements at play.

Any body is polysingular, because it can look, feel, hear, move in so many different ways. But it is also aware and that’s different from any body else.Polysingularity is when several ongoing processes interact, compete, fuel and cancel each other out, to produce something much more complex than what they could have done on their own.

Polysingularity is like many repetitions with slight differences, which occasionally flip out of their predictable route only to come back to a new center of gravity for a moment of time.

Polysinglarity is a practice of maintaining several centers of gravity, one at a time.Polysingularity is just a word and it can mean a lot of things, depending on how you look at it. But once you look it means only one thing and that one thing is the most important for you at that moment of time.

Polysingularity is easier to experience when you feel circles, loops or self-contained 3D patterns in your thoughts or in your movement. Polysingularity is 150% commitment. Don Quixote was polysingular, but he was not aware of that. Little Prince was polysingular, but he was fully aware of that. Nabokov’s prose is polysingular and his awareness of that is polysingular. in itself One day I’m going to take you very very far away and we will be making love to each other on a small island all the time.

Polysingularity is always to be continued...

* heart broken

What follows is a binary perception eye test. Please, have your senses ready.

?Binary Existence

!Binary Existence

+Binary Existence

-Binary Existence

1Binary Existence

0Binary Existence

1Binary Existence

Binary Existence

A human attempt to communicate to a machine.

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00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000010 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 11111111 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 01000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000 00000000

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INTERVIEWS WITH ARTIFICIAL ARTIFICIAL INTELLIGENCE

Recommender systems based on artificial intelligence are the basic building blocks of any website today, defining the news we read, the posts we see, the music we hear, the products we buy. Amazon is one of the pioneers in this field. I decided to interrogate this new form of consciousness through the format of an interview. On the left-hand side you can see the photo I sub-mitted to Amazon recommender system through their iPhone app. This app enables the user to make photo “memos” of the things they like and as a bonus ser-vice recommends the product from Amazon’s site that could best match the items depicted on those memos. On the right-hand side you can see the recommendation I got. Amazon uses a mix of artificial intelligence and real human workforce (mainly based in China, India and US), who do the job of matching the photo to the product when artificial intelligence fails (and get a few cents for each “hit”). You can buy the book that documents this encounter on Amazon.

A RED FLUSK

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PIETER AMPE MOVING

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A VIEW ON KRUMME LANKE LAKE IN BERLIN

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A PHOTO OF MY SHOE

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MY STOMACH

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THE SHOES SHOULD BE CLEANER. THE THINGS SHOULD BE NEWER. THE STOMACH SHOULD BE LEANER. THE NATURE SHOULD BE BETTER.

scratch to open

Panel housing blocks may look grim, but they represent the kind of architecture that manifests polysingularity in a very subtle way. Every window looks the same and yet it is slightly different. Slightly deviant repetition produces the polysingularity of the house. The expressive capabilities in the midst of this uniformity are pushed to the extreme. All it takes is one small deviation for the new polysingularity to emerge.

Polysingularity of Panel Blocks

Venture fiction is a way of practicing polysingularity.

When we talk about the ability to be in different realms simultaneously in the way that’s loyal and 100% committed to each and every one of them, we encounter the limitations of time and space.

This is a risk and that’s where the venture comes in: a high-risk activity that promises high gain (but also, a loss). Once we deal with the risky part and decide to move on, the next step is to deal with the limitations. That’s the fiction* part. We have to transcend the limitations of time and space through our imagination. We need to create fictional ventures that inscribe imagination into everyday reality through non-existent businesses, products, shops, consultancies, social networks, software tools, and various other processes and things.

VENTURE FICTION

and then also... • a social network for those who decided to commit a suicide. they offer themselves online for that one last thing to do before they are gone. they have nothing to lose. • a band which only has all the external attributes of a band. when they play live, they spend the first 30 min-utes of the show setting things up, and the last 30 min-utes putting them down. they dress well and look good. they are active in all social networks. they have a lot of fans. their music is great. they got a review on pitchfork. • a bio orange business, selling organic oranges in the best shops. each orange comes with a small letter from the producer with a critique of neoliberal practices or just some honest thoughts about this world and these people. • a restaurant, which under the pretext of serving food breaks open your imagination, takes your brains out, and serves them raw back to you (should not be too expensive). • a project that aims to find an intimate and commited relation to space, loyal to its demands and dedicated within its efforts.

01:43 WHAT NEXT?

Полисингулярность Текстоструктуры (Demo) Хорошо известен тот факт, что постепенность восприятия текста определяет его линейность. Нарратив разворачивается от слова к слову, от предложения к предложению. Иногда возможно начать читать с середины и посредством случайного чередования текстовых блоков прийти к самому началу. Но так делают немногие, а если даже и делают – то у каждого своя система. Возможно, у многих такой системы даже нет, а если и есть – то немногие смогут подробно описать, как она работает. Просто о каких-то вещах лучше не говорить. Говорить о том, о чём, собственно, говорить не стоит. Иногда, правда, о чём то стоит рассказать. В такие моменты лучше осторожно отойти так, чтобы никто не заметил. Встать где-нибудь в стороне и спокойно следить за происходящим. Даже если кто-нибудь что-нибудь скажет, то на это можно просто не реагировать. Продолжать, как ни в чём не бывало. Иногда можно и ответить, но так, чтобы никого не задеть, никого ничем не обидеть. Можно промолчать. Можно начать говорить о чём-то ещё, это уже не так важно. То есть, это, конечно, важно. Важность явления определяется его внедрённостью во взаимосвязанную (сетевую) структуру восприятия системы, в рамках которой эта важность оценивается. Но суть тут не в том, чтобы внедриться как можно глубже, нет. Иногда можно лишь зайти внутрь совсем немного, но так, чтобы всем было понятно, что за рамками восприятия осталось много чего ещё интересного. И тут уже важно то, как именно такого рода, казалось бы, поверхностное внедрение произошло. Очень важен состав субстанции, которая держит все взаимосвязи вместе. Этот состав будет отличаться от группы к группе, от сообщества к сообществу. В каких-то кластерах определяющим будет наличие определенного настроения участников группы, в других – важно будет поведение и следование определенным культурным кодам, наконец, в каких-то ещё – кинетико-временная отождествлённость. Иногда, также, элементы могут соединяться какими-то другими составами, и тут важно именно определить основные качества этого состава, а не его составляющие элементы. Знание качества состава позволяет любому внешнему ноду присоединиться к кластеру. Иногда нод может присоединиться к ноду, и тут уже бывают случаи, когда связующую их субстанцию можно назвать “любовь”*. С другой стороны, некоторые пары функционируют на основе привычек. Может, им кто-то сказал что те, кто называют себя мужчинами должны быть с женщинами, и наоборот. А они этому верят. Кстати, вера тоже может быть такой отождествляющей субстанцией. На самом деле их очень много и функционируют они все параллельно, например, на разных контекстуальных слоях. Вообще, контекстуальный слой – достаточно интересная штука. Как писал некто Хвойный*: “Мы никогда не поймём сущности явлений, которые происходят вокруг нас и с нами, поскольку само понятие сущности несопоставимо с понятием понимания. Однако, “понятие” в данном контексте – ключевое слово.

Именно по понятиям определяется кто прав, а кто – неправ. Понятия отличаются от понимания. Если группа людей что-то понимает, то это – хорошо. Но если у группы людей есть понятия, то это – ещё лучше. Почему? Потому что понятия – это такие самореитеративные убеждения, основанные на практическом знании, которое Рьюли называл “first-hand experience”, или “перворучным опытом”. Кстати, по этому поводу есть очень много различных предположений. Тот-же Рьюли пишет: “Когда у меня был самый первый перворучный опыт, то это было очень вдохновляюще. Я всегда знал, что за тусклостью повседневности спрятаны яркие вспышки света доступные каждому, кто не боится открыть глаза. Проблема в том, что многие глаза закрывают после уже нескольких вспышек. Действительно, отдых полезен, но, однако, не надо забывать о том, что мы были привнесены в этот мир именно с одной целью: познать себя. И через себя познать всё вокруг. Или наоборот. Само познание – это суть процесса. Мой друг Игорь Хвойный* часто рассказывал мне про понятия. Он говорил, что “понятия – это такие самореитеративные убеждения”, то есть, по сути, отличие понятия от понимания заключается в повторяемости первого и единичной сущности второго.” Тут, кстати, важно заметить, что Рьюли* высказал эту точку зрения находясь под воздействием несколких миллиграм сильнейшего психотропика ДМТ, но это – не суть важно. Суть в том, что любая группа, любое соединение (тех же концептов, например), основанное на поступательном движении повторяемости субстанции, отождествляющей их, будет намного прочнее, сильнее, свободнее, гибче, легче и динамичнее.” То есть, в данном случае мы были свидетелями контекстуальной многослойности: самой отождествляющей субстанции, необходимости её “поступательной повторяемости”, связь данного процесса с прочностью сетевых кластерных образований, а также – предположения о новых приобретенных качествах этих сетевых кластерных образований (“быстрее”, “гибче”, “сильнее”). Позволим себе не согласиться с последним тезисом автора с тем, чтобы отбросить неолиберально-капиталистические попытки свести всё к саморазвитию в каком-то общепринято позитивном направлении. Каждый должен быть по-своему оптимистом, но как только содержательные аспекты этого оптимизма разделяются большой группой людей, мы приходим либо к стаду, либо к фашизму. Поэтому можно просто сказать, что прочность взаимосвязей между элементами сети определяется поступательной повторяемостью связывающей их субстанции. Другими словами, идеология так заразительна не из-за каких-то своих содержательных моментов, а именно из своей поступательно-повторяющейся сущности. Каждая идеология стремится к росту и основана на определенных понятиях, которые, возможно даже были выстраданы практическим опытом, но, тем не менее, были достаточно однобоко интерпретированы, чтобы обеспечить их повторяемость и взаимозаменяемость. Грубо говоря, намного легче обеспечить повторяемость вида АБВ -> БВГ -> ВГД -> ГДЕ, элементы повторяются

и одновременно двигаются поступательно, следуя чёткой системе (в данном случае – алфавит, в каком-то другом случае – арифметическая прогрессия). Это привлекательно для сознания, поскольку оно само функционирует примерно схожим образом.* С другой стороны, если связи образованы на единичном событии, или каком-то понимании общности без реитерации этой общности посредством поведенческих паттернов или ритуалов, то сообщество начнёт быстро распадаться. Даже если повторение обеспечено посредством регулярных инстанций и повседневных ритуалов, то необходимо и их поступательное движение, то есть какое-то постоянное изменение, следующее определенной системе. Например, недостаточно каждый день встречаться, необходимо, чтобы эти отношения постоянно менялись, причём следуя какой-то определенной траектории: прямой, треугольнику, кругу или фрактальной поверхности n-измерения. Прямая – фашизм, неолиберальные, капиталистические системы, коммунизм. Тут вообще может быть любая политика. Развить тему. Треугольник – религии, мораль, субкультурные ценностные модели и более общие идеологии, стремящиеся к систематизации окружаещего мира (необязательно к росту). Круг – различные практики, музыка, буддизм. Фрактал – тут уже всё намного сложнее. Но суть в том, что выбор геометрии изменяемости в поступательном движении определяется потребностями данной системы. В случае простого и полного (“pure metabolism” по Messe*) метаболизма круга должно быть достаточно. Проблема тут в том, что найдя равновесие в движении (или обмене веществ, синусоиде, системе хищник-жертва – вообще любая неравновесная стабильность), мы теряем из вида возможность для метаструктуры этого равновесия меняться во времени. Можно привести пример островков смысла: перескакивая с одного на другой, мы обретаем общую структуру текста, но погружаясь поступательно в каждый из них, мы позволяем каждому внутреннему нестабильному равновесию охватить нас полностью. Постоянное движение от одного кластера неравновесной стабильности к другому создаёт такую же неравновесную стабильность развития системы во времени, и тут возможно два варианта. Либо постоянно уходить на мета-уровень, всё дальше и дальше удаляясь в абстракции (неравновесная стабильность неравновесной стабильности), либо (кстати, варианта будет три, а не два, как я думал раньше) – найти какую-то определенную равновесную позицию в движении между островками (но тогда, получается, всё было зря, просто мы заняли такую удобную позицию наблюдателя), либо – самое лучшее! – позволить себе на время терять общую картину во время погружения в одну из локальных неравновесно стабильных систем с тем, чтобы выходя на поверхность удивлять себя в плане своих пространственно-временных перемещений (можно даже в воображении, этого уже достаточно). Получается своего рода полисингулярность, умение быть погружённым во что-то уникальное, одновременно представляя и теряя из виду общую картину. Умение повторяемо-поступательного движения по фрактальной поверхности. Управляемая метанаивность.

МЕТА НАИВ НОСТЬ

The images that are to follow have a certain relation to the text behind. They are network representations of the following texts: – a 3-year long e-mail exchange with my father; – Magic and Happiness by Giorgio Agamben (I love this text);– Alice in Wonderland by Lewis Carroll (1st chapter); – Communist Manifesto by Karl Marx and Friedrich Engels; – Lolita by Vladimir Nabokov (1st chapter); They were obtained using a combination of: – my own proprietary close source software Textexture.Com; – free open source graph visualization software Gephi; – iterative algorithms that yield different results based on the same rules; – various parameters, tweaked and adjusted; – years of scientific research; – some theoretical assumptions; – some fiddling with the white matter on black; – trial and error; – intuition, magic, and pure knowledge; Every word is a node, every co-occurrence within a 2- and 5-word gap is the connection between them. The nodes are then organized into densely connected clusters, which are pushed away from each other to allow for an easier visual interpretation of the resulting data.

It’s time to give your eyes some rest. It’s time to give your brain some rest.

It’s time to give your ears some rest.

It’s time to give your body some rest.

It’s time to give your self some rest. It’s time to take some rest.

X

Z

YY’

X = Z + aY + bY’ Y = cY’

14:24 “Black Orthodox is a movement.”09:36”When there’s a movement, the time and space are involved.”04:59”In this particular space it’s also related to black and to orthodox.”19:16”The blackness comes from the oil.”14:24”The orthodox comes from the belief.”09:36”When the whole economy of the world is based on the flow of oil and various processing techniques, when the wars emerge and decease in order to shift the control of these flows, then it’s time to admit the fact that it’s all about money.”05:14”The universal lubricant of human relations.”19:19”How else can we make the multiple isolations “co-isolated” ©?”14:24”Money is the measure of promiscuity.”09:36”How willing are we to engage into random encounters?”06:38”How else can we become the “whatever community that in no way concerns the essence” ©?”14:24”Normally the way people structure communities can be described with a free-scale network topology.”09:36”A few, but significant number of nodes have most connections, majority are attached to the more connected ones, forming clusters around them.”05:00”This world is stable, but it’s stale at the same time.”19:16”In order to evolve it needs more randomness.”16:10”That’s where money come in.”09:36”They allow us to shift the topology of the network from scale-free to a more randomly connected one.”04:58”This allows for more synchronicity and faster propagation of information, but also of disease. once such random structure comes to a gridlock, it’s doomed.”19:13”Promiscuity turns into incest.”14:24”There’s nothing wrong with incest, but it destroys the genes, we cannot procreate then and we cannot innovate.”09:36”That’s why some people are rich and some are not. In a way, it keeps our society from one big mass suicide.”04:56”As much as there’s a talk about information and connections being the new currency, we’re still largely reliant on oil when it comes to our basic survival.”19:12”And as much as we like to believe that there’s no God, we’re still very much in relation to it.”14:24”We already passed the stage where scepticism and irony replaced the religion, briefly stopped by unabridged idealism, only to come to the same religi-osity in our thought as the one we were fighting against so hard.”09:36”So, rather, it’s maybe time to acknowledge that we, as humans, need to believe.”04:49”We are not conditioned to do that, we need to do that. Just like the need to procreate, belief is the condition for our survival.”19:13”When coupled with the all-pervasive money system that uses petropolitics as the means to avoid incest, we get quite a stable system.”14:24”This system is functioning on the basis of non-equilibrium stability, in a constant relation between the preys and the predators, forming complex systems that in their instability actually create the necessary conditions for the survival of multiple species.”09:36”Something that is more akin to chaotic process rather than the cartesian exponential drive.”04:51”Of course then the question remains what is the place of belief and tradition in all that?”19:16”Well, Black Orthodox combines the complexity of petropolitics (and the monetary discourse implied) with the orthodox, unrelenting belief in believing.”14:24”Being orthodox in your own desire to be orthodox.” 09:36”There’s something of a fractal in this tautology, but that’s why it’s so powerful.”04:55”It’s a scaleable model that enables itself each time it’s reenacted.”19:15”Whatever remainder (weirdness) is left along the way is nothing else but the black turf that soaks through the soil and turns into oil in order to define petropolitical discourse, which will in turn provide the context for the non-equilibrium stability to functions.”14:24”This self-perpetuating system is so strong, it cannot be destroyed.”11:00”All the talk about 2012, the nuclear catastrophes, the electromagnetic apocalypse – this is all an attempt to distract our attention from something much more serious: the coming explosive implosion.”04:51”Similar to Belousov-Zhabotinsky reaction this movement towards expelling highly connected elements from the networks towards the periphery, poten-tially turning them into foam-like formations that freely travel from one giant component to another and provide the much-needed resources for the networks to evolve and reproduce.”19:15”The language itself is merely a symptom of this process.”14:24”There have always been signs and they are too complex to grasp.”09:36”Just like we needed the Bible to simplify the complexity, in the same way we’re using languages now to deal with the complexity of communication.”04:51”But just like we scrapped the bible, we can also scrap the language.”19:13”However, how do we do it in the way that still maintains the petropolitics and the belief?”14:24”Well, it is through making the black signs out of one of the most advanced material – acrylic glass.”09:36”This material is a result of natural evolution and the fact that carving it out requires a laser machine – something that is based on chaos and non-equilibrium stability in its own functioning, not to mention computers required to design and transmit the shapes – this very fact is what proves that everything is connected in the way that has a meaning but doesn’t necessarily have to make sense.”04:49”The same technique is used in hypnotic language where the subject is led into the unconscious through a series of confusing, self-contradictory state-ments that are aligned in the way that seems to be coherent.”19:12”This is akin to hypercamouflage, to making holes in order to let “surfaces emerge” ©.”14:24”These shapes can be seen outsourced to us by what is referred to as alien intelligence, but it doesn’t have to be so.”09:36”What we’re really talking about is a complex system of relationships, where the forms are created that are asking to be fulfilled, but on the way towards this fulfilment there’s many opportunities to escape.”04:49”That’s what is called suspended collapse, finding a non-existent shape en route to the one that is well known and suspending it in its emergence.”19:12”The secret language can perhaps liberate us from the necessity to feel sorry for being powerful, but it is nevertheless so.”14:25”The resulting complexity is very simple.”09:36”It’s black and it’s orthodox.”04:49”It’s petropolitical, because it’s made out of oil, which, in return, exists there to regulate the promiscuity of money flow that shapes our network.”19:15”And if the network is about communication then orthodox is about having a certain truth fulfilled within in order to not operate out of emptiness, but out of the real necessity, even if that’s real is a fiction.”14:24”Therefore, black orthodox is a fictive language that is real in its insistence to be and to become.”09:36”It doesn’t have a fixed grammar or rules, it’s about meaning that doesn’t make sense.”04:49”As long as you align 5 symbols together, you have 5!/2 ways to combine them.”19:15”All these constellations are equally valid and it’s a choice that’s more related to belief than to knowledge what to choose in the very end.”14:24”However much we wish it was not true, the fact is still there and that is the inner desire to evolve.”09:36”Fibonacci Numbers, on the contrary, rely on the myth of balance and natural harmony, which was created in order to sustain dominant discourse that served its purpose at some point, but right now it’s not anymore relevant.”04:55”One may apply the measurements to the Black Orthodox signs and find that the proportion of the shorter side is always the square root of xz root 1/2 equals in turn the differential of the empty space within © and that relates to Ying-Hu antenna proportions which require that the length in feet is always 956 / frequency.”19:16”The size of these signs then exactly is designed in the way to receive the frequencies of mobile telephones, which are not so precise but yet allow to hear almost 100% of what the population is talking about.”14:24”The explosive implosion of chaotic movement diverted towards the suspended collapse of signs into meaning that doesn’t make sense but still maintains a strong fictive belief is something we can start working from and it’s like a fractal that has started already and we don’t yet know how it’s going to evolve.”12:05”But the beauty of it is its unpredictability and constant re-contextualization.”08:00”Not the black or white, but the blank, something that doesn’t conform to the context, but creates the new ones constantly and relentlessly.”04:14”Antennas are there to catch the waves and transform them into electric signals, enabling information to travel freely.”16:51”In the similar way, Black Orthodox signs are there to catch the external intelligence, summon it, and direct it towards explosive implosion, while allowing for “suspended collapse” © to give a window of opportunity and fiction to emerge briefly and ride the way towards its own demise.”

“I would say the community of love is a community living to share the absence of common being. Not the absence of being–in–common, but the absence of common being,” said Jean-Luc Nan-cy one day or maybe several times in various different ways. Then the other day one could see the following written at Berghain’s restroom: “L’amour n’est pas une appartenance” (love is not belong-ing).

Too many times we confuse the desire to have something for love. Once confused, the desire doesn’t know anymore. Instead of being focused on something, it dissipates in time and space. Its warm radiation is touching everything and everyone around, even what would normally be beyond our reach. Love doesn’t then want to have something. Instead, it emanates, transcends, and fills in the emptiness, which seems unsurpassable.

This is love (between X and O in this case):

On Love and Belonging.

This is belonging (O belongs to X and X belongs to O):

“He who finds a wife finds what is good and receives favor from the Lord”, says the Bible (18:22).

“He who finds something where there is nothing and doesn’t expect any favors back is in Love”, we answer.

Expert comments:• A network that consists of unsurpassable structural gaps that are continuously main-tained and even nurtured is the network of love.• An interconnected network is the network of belonging, ownership, collective move-ment, innovation – anything else, but not love.• Love is when the elements come together (into play*) despite any common sense logic that would normally hold them apart.

Polysingularity of Social Relations

Polysingularity is a practice of belonging to several communities, forg-ing random encounters, and exploring new social circles.

Below we will demonstrate the current predicament using the example of real Facebook networks and then show how the practice of social polysingularity can improve it.

Every community can be represented as a network. The nodes are the people and their interactions are the connections between them. The path between any two nodes are the steps we need to take in order to reach from one node to the other (e.g. if Jack knows John and John knows Alice who knows Mary, then the path from Jack to Mary is Jack -> John -> Alice -> Mary). It is a well-known and scientifically proven fact that most social net-works have small-world structure. That is, while our friends, family and co-workers tend to be organized in distinct groups, it’s still relatively easy to reach from one node to another (in other words, such networks

have low average path length and short diameter). The links within the communities are quite dense and are constantly reiterated through continuous interaction and frequent encounters. The links between the communities are often weaker, however, it’s exactly these links, which allow global communication. The notion of “weak ties” is very important in sociology, as it demonstrates how such connections enable interaction across sparsely connected groups. Also, global hubs play an important role in connecting different com-munities together. These are often the nodes with a high measure of betweenness centrality: the ones that appear most often on the shortest path between any two random nodes in the network.

Small world networks are known for their capacity to synchronize eas-ily and to maintain local areas of non-equilibrium stability within the distinct communities they are comprised of.

The problem, however, is that most of our social encounters are small-world only structurally. If we take the frequency and intensity of inter-actions into account, the structure of our social networks may be very different. They might still be formally within the small-world category, but the connectivity and their ability to synchronize may either be dis-proportionally increased or decreased, depending on the structure.

For example, it is often the case that we only interact with a small num-ber of closest friends who all know each other. This tendency is further intensified by the algorithms embedded into the social media tools we use, leading to the creation of “filter bubbles”. We only have those people who have the same opinion as us on the most issues and avoid communicating with those who might think differently. The resulting network structure is such that most of the people have more or less the same number of connections, and then there are only a few who have a lot more connections and only a few who have less. Such network is called random and it is easy to find consensus in such structure, how-ever, it’s hard to enter it. Densely connected network where there are no different distinct com-munities also excludes any possibility for offering a different point of view. Moreover, such structure may even become authoritarian in its insistence that the world is structured in a certain way, and there are no structural holes in such network, which, in turn, stifles its innova-tive potential. Random network structures are also often encountered on organizational level, within small workgroups, corporations, sects, universities, communes etc.

The Facebook network above belongs to an individual who has a very densely connected community of friends and may sometimes find it too claustrophobic and restricting for his personal change.

Another extreme are the kind of networks where community structure is too prominent and these different communities that are disconnected. For instance, this is the case where you have several groups of friends that do not relate to one another, or when you have to lead different lives having to put on a mask each time you enter into a certain com-munity. Lack of global synchronization among the different groups put a lot of social pressure on the individual who is positioned within such networks. Moreover, such disparate structure ensures that there is almost no transformation of the network at large, so while it’s easier than in random networks for new members to join, it’s much harder for them to be integrated into the global structure.

The Facebook network below belongs to the individuals who are very active socially. However, they may often finds themselves having to put on a different persona depending on the community they are in and it also may be difficult for this person to integrate all the different input he is receiving and to feel socially supported in his endeavours. Such structure may lead to alienation or to promiscuity, if it’s taken to the extreme, as the groups are too isolated from one another.

Polysingularity of social relations is a practice of oscillating between the extremes outlined above. On the one side, it’s a practice of immersing oneself into different communities, which are separated from the rest of one’s network (as in the latter example). On the other side, it’s a practice of forging random links between these communities to allow for the global synchronization to emerge. The resulting structure will be that of the small-world network, where distinct communities exist with a relatively high number of random shortcuts between them. It is also important to ensure the constant transformation of community struc-ture within polysingular network, closing the existing “structural holes” and forming the new ones. This practice will allow for continuous innovation and will also help the network, the communities, and the individuals that it is comprised of to continuously evolve and reinvent themselves.

On the practical level that would mean:

1. Identifying distinct communities in one’s network and making sure that they are all given more or less equal priority over a period of time.

2. Forging links between these communities by introducing their members to one another.

3. Actively searching for new people, being open to the social circles they are willing to share with you, making new introductions, immers-ing oneself into the new scenes and contexts.

4. Making sure to stay out of the “filter bubble” and to also interact with those who don’t belong to the immediate circle of friends.

5. Avoid consensus, seek discord.

6. Accept various points of view, while being able to insist on a specific one even knowing that it might be “wrong” (informed naivety).

7. Practicing inclusive exclusivity: constantly re-integrating the pe-riphery and re-excluding the central nodes, to allow for the constant renewal of influence distribution within one’s network.

8. Spending prolonged periods of time on one’s own and then also spending all the time together with other people.

9. Belonging to all sides, one at a time. Being able to commit to a person or a group, while knowing that anything can change.

Practical exercises:

1. Split up in groups randomly. Each group finds a common condition (this can be a way of sitting, a subject for a conversation that everyone is engaged in, a position in the space that is occupied – anything). After 5 minutes every member is allowed to leave their group and join a dif-ferent one. Once a member has left, the group is waiting for someone new to arrive before the next person can leave. Once a member arrived to a group, someone else should leave from it. Reiterate. Notice what happens. Share the experience.

2. Everyone is sitting in silence trying to be as still as possible. We are experiencing polysingularity of the social. Notice the subtle differ-ences in people’s postures, face expressions, positions, breath, little movements. Observe how your state is changing and how the state of the group is changing. See if you can affect the state of the group in a subtle way. Observe how you are being affected. What are you as a group? Is it a combination of irreconcilable differences or is it a com-mon entity?

3. Next time you’re walking on the street, observe people. Find someone interesting. Say hello. Ask them anything that relates to the current situation (what language they are speaking, where are they going, how do they feel, what’s happening in their life, etc.) Follow the impulse and talk to the strangers. Expand your social circle.

4. Spend a few days on your own. Tell everyone you left the city and observe the change that happens.

5. Think of the people you normally interact with. Map them out as a network. Notice what the structure of the network is, who is the most central, who is at the periphery. What kind of network do you belong to? Do all the people know each other? Is everyone too separated? How could you change the structure of the network? What happens if you introduce several groups of friends to each other? What if you limit your interactions with one group for a while? What if you explore that new friend you made a few days ago?

6. Next time you’re at a party, observe the constellations that people make. Normally it’s loners, pairs, and groups of 3 to 5 people. Try to navigate through the space, approaching the different groups. See how it makes you feel differently if you’re next to someone who is alone or if you’re next to a group.

a minute of silence...

In this world of uncertainty clarity is all we need.

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VORS¡CHT¡G!

Polysingularity of Thinking and Sensing Polysingularity of thinking is knowing that several solutions are possible and yet only some are actualized at every moment of time.

It is inspired by the human brain and especially its ability to remain simultaneously stable and flexible through a combination of local and global synchronization. Local clusters of neurons engage in winnerless competetion to produce islands of non-equilibrium stability through synchronization. These islands synchronize glob-ally to produce complex sensorimotor behaviors. Over time neural network transforms structurally, segregating the old neural com-munities and creating the new ones, integrating periphery and renewing the center. Such dynamic behavior allows the brain to combine stability with flexibility and remain adaptable to internal and external challenges it encounters.

It has been shown that the most optimal structure that allows both global synchronization and local distinct states of non-equilibrium stability is the small-world network. It combines high connectivity with prominent community structure. The neurons are organized in densely connected clusters, which are connected together through the global workspace (Figure 1).

Figure 1: Metastability, local attractor states and global sync

In the global state 1, neural assemblies in regions A and B synchronize locally to produce local dissipative structures - patterns of non-equilibrium stability (plotted as attractor states in the graph above). The regions synchronize globally through phase locking to produce global attractor states for the system (winner less competition dynamics, similar to patterns of non-equilibrium stability produced by prey-predator systems. When perturbations are strong enough or when there’s a different sensorimotor input, the different attrac-tor states emerge after a moment of desynchronization (decoupling). The system falls into the new global attractor state 2. The new perturbations or sensorimotor input, produced by internal change or a change in environment leads to the global state 3. Then back into global state 1 again. The dynamics between the states has chaotic variability and may itself be plotted as a strange attractor (in the center) into the phase space of the system, which reflects the tendency of the system to be attracted to a certain dynamics over time.

Polysingularity of thinking functions in a similar way.

We can represent the concepts that we operate as the nodes and the relations between these concepts as the edges connecting the nodes in a network. The resulting semantic network can be represented as a graph, so we can use basic metrics in order to understand its structure and the processes that it allows (Figure 2). For example, if the resulting network is a densely interconnected network where most of the concepts are connected to one another, we are dealing with an instance of a random network. Such net-work can synchronize on the global level, however it doesn’t allow for local areas of non-equilibrium stability to emerge, thus it ex-cludes any possibility of heterogeneity within (Figure 3). Ideas can emerge very quickly, but their life span is limited. The possibility of external influence is minized.

Figure 3: A semantic network of something with a good knowledge of a subject or a very strong set of beliefs.

Figure 2 (opposite page): A group of SI residency participants (August 2010, Gent) was interviewed. The topics each of them was most interested in were identified as well as the associative relations between them. The resulting aggregated network of interrelated concepts was represented as a graph. The concepts that were more densely connected together are identified as a “community” (“modularity” measure designated by color), the concepts that are more often linking different communities together are bigger on the graph (betweenness centrality measure).

On the other hand, if the network has a prominent community structure and the clusters of concepts that one is operating are not connected, there won’t be a possibility for global synchronization (Figure 4).

Figure 4: Many different interests or ideas that are too segregated may lead the state of cognitive dis-sonance or various mental disorders.

If the network has small-world structure where the concepts are grouped in distinct communities (where nodes are more densely connected together than to the rest of the network) and where these communities are also connected on the global level, then we are looking at a network that can maintain several distinct positions at once, while also making it possible for them to interact and produce the global states of non-equilibrium stability. Such dynamics is robust and flexible at the same time (Figure 5).

Figure 5: Several clusters of beliefs, interests or ideas, which are quite distinct, but nevertheless can inform and inspire one another. The conceptual field is open for external influence, while protected against random perturbations from the outside.

At the core of polysingularity thinking practice is maintaining several centers at once. Being able to have distinct opinions and operate with different points of view. Their interaction on a global level produces distinct states of non-equilibrium stability at every moment of time. Temporary desynchronization produces transi-tion until the new non-equilibrium stability is established through synchronization of different conceptual centers.

Polysingularity of thinking is a practice of being aware about all the possibilities, while being able to make specific choices.

It’s a practice of being naive in a way that is informed.

How to think polysingular? Non-obtrusive propositions.

1. Make sure to have several points of view on everything that sur-rounds you. From the way you perceive a chair, to the way you perceive a friend.

2. Everything is a process of synchronization. What we think is “true” is a constant process of reiterating a certain connectivity. All it takes to change one’s opinion is to change the connectivity that is synchronized. When I see a chair, I see a set of possibilities that it offers: from sitting on it, to throwing it into somewhere. But maybe the chair can also be caressed or talked to or used as an instrument of communication.

3. Diversify your knowledge. If you are a dancer, learn mathematics. If you are a mathematician, learn how to dance. Become a specialist in bird-watching and learn how to use a gun. All at the same time.

4. Make sure you know when to stop: the new knowledge that you are acquiring needs to be integrated, so you can synchronize it globally. It’s like food: you need to process what you are eating before you can eat even more. It’s also good to diversify your diet and to be sensitive to what your body needs at the moment.

5. Diversify your information sources. Get conflicting views on the same situation. Solidify your own opinion.

6. Stay out of informational bubble. Expand the sources of social inter-action and information you get beyond your social circle. Look for the new random encounters and be sensitive to the ideas that prove that what you’ve known before was wrong.

Possible things one can do:

1. Tell a story, which has several coherent narratives, one after an-other, that are distinct and very different, but are still linked together (for example, emotionally or through the protagonist or through an object or one element or a certain intention).

2. Find an object you use on a daily basis (a chair, a cup, a bicycle) and try to find other ways of relating to it, explore the object’s polysingularity.

3. Next time you find yourself among other people, notice the way you feel about them and the way you feel among them. Then, while being in

the very same situation, change a small feature of your perception and notice the difference. Imagine that you’ve just all been told you’re going to die in 5 minutes or that everyone around is in love with you. 4. Next time you talk to someone, notice the state where you’re at. Re-iterate the state and use repetition to find a different way of feeling. Try it out. Change. Becoming aware of your breathing is a good tool to have a very tangible indicator of your condition and a basic control interface that can change the way you feel.

5. Next time you read the news, try to find an opposite point of view, expand the sources of information you get beyond your immediate sur-rounding.

7. Make a network diagram of the things you are interested in. Start with the one that is the most interesting for you. Then think what else it’s related to. Follow the many possible threads by association. When you have the resulting map try to see what the distinct communities are and what are the possibilities for bringing them together. Which communities are integrated into the network sufficiently? Which are too separated from it? Which are integrated too much?

8. Take all sides. At once. And insist on only one of them. Be free to shift.

9. Be a different person, embrace multiple personalities, insist on your point of view especially if you know that it’s wrong.

References:

Engel, a K., Fries, P., Koenig, P., Brecht, M., & Singer, W. (1999). Temporal binding, binocular rivalry, and consciousness. Consciousness and cognition, 8(2), 128-51.

Kitano, H. (2004). Biological robustness. Nature reviews. Genetics, 5(11), 826-37. doi:10.1038/nrg1471

Krueger, J. (2011). Extended cognition and the space of social interaction. Consciousness and cognition, 20(3), 643-57. Elsevier Inc. doi:10.1016/j.concog.2010.09.022

Rabinovich, M. I., Huerta, R., Varona, P., & Afraimovich, V. S. (2008). Transient cognitive dy-namics, metastability, and decision making. PLoS computational biology, 4(5), e1000072. doi:10.1371/journal.pcbi.1000072

Varela, F., Lachaux, J.-philippe, Rodriguez, E., & Martinerie, J. (2001). The Brainweb: Phase Large-Scale Integration. Neuroscience, 2 (April).

Remember the roots, but don’t forget about the branches...

Inspiration...

read...

think...

breathe in...

breathe out...

breathe in...

breathe out...

breathe in...

breathe out...

breathe in...

breathe out...

I would really like you to hear this now. Please, use your headphones or good speakers. Take your time. http://talmulde.bandcamp.com

Polysingularity is one of the basic features of the environ-ment. It refers to the fact that everything is in the constant state of flux.

Polysingularity is a process within an object. A table is alive. The timescale and spatial dimensions of its evolu-tion are not relevant to our survival, that’s why we don’t notice them. But the table was a piece of wood before, it was built by some people at a factory, then it was deliv-ered to the place it was purchased from, now it’s standing and slowly disintegrating. In 1000 years it will turn into a pile or rot. Slowly, gracefully, and with the kind of dignity that only the objects that we call “inanimate” can have.

We think through our environment. Thus, as cognition is polysingular, so is our environment, which is a part of our cognitive network.

A chair is pure polysingularity. One can sit on a chair, one can move a chair, one can break it, rub it, burn it to cook food, stand on it to be taller, and many other things. Po-lysingularity of a chair expresses in the affordances that it proposes: an interaction between the features of the environment and the abilities of the perceiver.

Polysingularity of Environment

Switch

To alter a vector.

Изменить вектор.

One can think in many different ways. It is possible to construct a picture of the world from various elemen-tary semantic blocks. Their meaning is already defined from the outside (through the cultural codes, ideology, or by the privileged classes); no need to ask any questions. This is beautiful, and that is not. One may do this, but not that. One should stand behind what one says, help those in trouble. When those blocks are conjoined through cause-effect relations, we obtain the behavioral algorithms where the future is always based on the past, and the present experience is judged according to some external bench-marks. In this kind of world there is the “good” and “bad”. There’s a space for suf-fering and for happiness. The people there follow certain principles and keep on walking forwards constantly looking backwards and sideways. Expanding one’s knowledge within this way of thinking is only possible through obtaining the new interpretations from the outside. They simplify the thinking process and make the reality more digestible, easier, under-standable and comfortable. The reference point in this type of pixelated thinking is located outside of the person who is trying to pull it as close to himself as possible. Here the Hollywood comes into play with its endless procreation of contemporary myth, as well as the Silicon Vallery where the concept of loneliness seems to be as terifying as death: everyone should get a phone with Facebook so that God forbid they stay on their own with themselves (and even the God doesn’t exist anymore anyway).

All life activity, in this case, is brought down to the ability of one to react to the external impulses, which direct biomass to consume itself. That is,

Polysingularity of Thinking

Думать можно по-разному.

Можно складывать картинку мира из различных элементарных смысловых блоков, суть которых уже определена извне (культурными кодами, идеологией, привелeгированным классом), не задаваясь особо вопросами. Это – красиво. Это – нет. Так делать можно, а так – нельзя. За слова надо отвечать. Нужно помогать тем, кто в беде. Совмещая эти блоки в сознании посредством причинно-следственных связей, мы получаем поведенческие алгоритмы, где будущее всегда основано на прошлом, а настоящее оценивается по внешним ориентирам. В таком мире есть “хорошо” и есть “плохо”, в нём есть место страданию и счастью, в нём люди придерживаются принципов и идут вперёд с постоянной оглядкой назад и по сторонам. Увеличение познания в данном типе мышления происходит лишь за счёт получения новых интерпретаций извне, упрощающих мыслительный процесс и делающих реальность понятнее, проще и комфортнее. Точка отсчёта в такого рода пиксельном мышлении находится вне человека, который стремится приблизить её как можно ближе себе (тут в игру вступает Голливуд, где создаётся вся современная мифология и Силиконовая Долина, где концепция одиночества сродни смерти – поэтому надо всем выдать по телефону с Facebookом, чтобы не дай Бог – которого уже, кстати, даже и нет – не остаться наедине с самим собой).

Вся жизнедеятельность, таким образом, сводится к реагированию на внешние импульсы, которые направляют биомассу на подгребание её

Полисингулярность Мышления

gradual self-destruction through eating one’s own excrement. This is gener-ally the basis of capitalism because exchanging one’s own life energy for comfort, simulated pleasure (simulated because its essence is defined some-where from the outside) and endless ambition towards semi-processed abstractions (money, career, happiness, fame, respect) – all this is a pathetic hide-and-seek with the inevitable end, which will render all of those things unimportant.

That’s why the question of death in this context is either avoided, or it gets overcomplicated through various easily digestible simplifications, or it is resolved through various life prolongation techniques (a slowed down pro-cess of self-destruction for masochists). But then, of course, the reward is the movement, the feeling that it has not all been for nothing. There is the institute of family, the concept of heritage... All those attempts to conserve and retranslate into the future the valuable resources accumulated through exploitation of oneself and the others. Such way of thinking –constant normalization of one’s own behavior, adap-tation to external circumstances, subservient attitude towards the blocks of meaning forced from the outside – is a crime against oneself. A typical assumption is that a criminal is the one who stepped over moral or ethical norms. However, it may be possible that a criminal is the one who follows these norms with much more eagerness than is demanded from him in order to maintain civilised coexistence with other people within the society. Coexistence is an important word here meaning some sort of mutual search for commonality and not just blindly following the cultural codes, personal histories, laws and external principles.

Those who understand limitations of this first way of thinking adopt several strategies. They may just not notice it (hypocricy), exploit it (how are they different then from the ones they exploit?), reject it by saying that “people cannot be changed” (a sort of postmodern nihilism), or make complex speculative mental constructions in order to destroy both this very discourse, as well as the one opposing it (but nothing is offered in return to those who lost their points of reference as a result).

Polysingular thinking functions according to a different principle. Here the reference point is located not on the outside, but on the inside. And there are many of them. Every person is a bundle of energy, the carrier of the higher consciousness, of a huge potential. Finding one’s own internal specificity and its retranslation become the main task, action, process and occupation that brings the ultimate joy.

под саму себя, то есть, постепенное самоуничтожение через поедание собственного шлака. На этом, в общем-то, и основан капитализм, поскольку обмен собственной энергии на комфорт, симуляцию удовольствия (симуляция, потому что сама его суть была определена извне) и достижение абстрактных целей (деньги, карьера, успех, признание) – это просто игра в прятки с неминуемым концом, который сведёт всё на нет. Именно поэтому вопрос смерти в данном контексте либо обходится стороной, либо обрастает удобоваримыми упрощениями, либо просто решается в лоб посредством продления жизни (замедленное самоуничтожение для мазохистов). Зато да, есть движение, есть ощущение, что всё это не зря. Ну и плюс институт семьи, концепция потомства – как способ хотя бы как-то законсервировать и ретранслировать в будущее ресурсы, накопленные на эксплуатации самих же себя.

Такой способ мышления – постоянная нормализация самого себя, подстраивание под внешние обстоятельства, потакание насаженным извне смысловым блокам – это преступление против личности. Принято думать, что преступник – это тот, кто перешагнул через моральные или этические нормы. Однако, вполне возможно, что преступник – это тот, кто следует этим нормам с намного большим рвением, чем от него требует необходимость цивилизованного сосуществования с другими людьми. Именно сосуществование, нахождение совместной сути, а не слепое следование законам, культурным кодам и принципам, насаженным извне.

Те, кто понимают ограниченность такого подхода часто предпочитают либо его не замечать (лицемерие), либо эксплуатировать (тогда чем они отличаются?), либо просто отметают его со словами “людей изменить нельзя” (такой пост-модернисткий нигилизм), либо выстраивают спекулятивные умопостроения, направленные на уничтожение как этого дискурса, так и ему противостоящего (но ничего, по сути, не предлагая взамен тем, кто лишился внешних ориентиров).

Полисингулярное мышление действует иначе. Тут точка отсчёта находится не снаружи, а внутри. И их – много. Каждый человек – пучок энергии, носитель высшего разума, огромного потенциала. Нахождение своей собственной внутренней специфичности и её ретрансляция становятся главной задачей, действием, процессом и делом, приносящим радость.

The internal point of reference is launched outside of oneself as far as pos-sible, which has something to do with inseminating the world (an exam-ple for those who like to call themselves men or Stalkers). It may also be retranslated through fractal reconfigurations, which replicate themselves with renewed intensity on every new iteration (an example for those who like to call themselves women). Extended orgasm and never-ending culmination in this case are the symp-toms that demonstrate that everything is functioning in the right direction. Perhaps that’s why we as humans have the unique opportunity to experi-ence this pleasure when we replicate ourselves (as if it were a reminder from the higher intelligence of the things that really matter – the main thing is not to mix up the trailer with the full feature film director’s cut version).

Supporting the infrastructure – and now let’s come back to the earth because someone still has to do dirty jobs –is a necessity, which allows humans to survive a certain number of years within a specific configura-tion (body-mind). Therefore it’s not about rejecting the comfort, rather, it’s about realizing its real utility and necessity. As a result, a strong filter is installed in front of anything that is a simulation or an unnecessary annex on top of the real thing. We will sometimes stumble on this path, but the previous mistakes can only teach us to better understand the direction we moving towards

In this movement towards finding our own specificity we have to operate within the cultural and social environment, which was briefly discussed above. The elementary semantic blocks, which comprise categorical- binary meaning, are very hard to break (how do you persuade those who practice it that it’s not necessary?), they are also very hard to question (there will always be an answer), or to replace with something else (lies again, an attempt to create one’s own privileged class – the favorite strategy of sects and closed networks). Polysingular approach consists of playing with these blocks of meaning in such a way that the dynamic structure of their interaction annihilates the cause-effect relations, cultural codes and behavioral strategies that hold those blocks together.

What we get is a constant shifting from one context to another, from one belief system to an opposing one, and then – back into the origin to start the movement again.

Внутренняя точка отсчёта выбрасывается наружу как стратегия осеменения мира (пример для тех, кому нравится называть себя мужчинами или Сталкерами), либо ретранслируется посредством фрактальных самоповторяющихся с обновлённой интенсивностью реконфигураций самой себя (пример для тех, кому нравится называть себя женщинами). Расширенный оргазм и нескончаемая кульминация в этом случае является симптомом того, что всё происходит в правильном направлении, и, возможно, именно поэтому нам, людям, дана уникальная возможность испытывать это наслаждение при занятии актом самовоспроизведения (как бы напоминание высшего разума о том, что по-настоящему имеет значение – главное, не путать трейлер с полной версией).

Поддержание внешней инфраструктуры – опускаемся с неба не землю, ведь кто-то должен делать грязную работу – необходимость, позволяющая прожить определенное количество лет в данной конфигурации (тело-сознание), поэтому речь идёт не о полном пренебрежении комфортом, а, скорее, об осознании его истинного назначения и, как следствие, установке сильнодействующего фильтра на всё, что является симуляцией, ненужной надстройкой извне. На этом пути мы иногда будем оступаться, но ошибки лишь помогут лучше понять нужное направление.

В этом движении по поиску своей специфичности приходится опе- рировать в культурной и социальной среде, суть которой упрощенно была описана выше. Элементарные смысловые блоки, из которых складывается категорично-бинарный смысл, очень сложно разбить (как убедить носителей в том, что это необходимо?), поставить под вопрос (всегда найдется ответ), или заменить чем-то другим (получается такой же обман, попытка создания своего привели-гированного класса - излюбленная стратегия сект и закрытых кругов). Полисингулярный подход заключается в игре с этими блоками таким образом, что структура их взаимодействия обнуляет причинно-следственные связи, культурные коды и поведенческие установки, склеивающие эти блоки вместе. Получается постоянное перемещение из одного контекста в другой, из одной системы убеждений в противостоящую ей и – затем – назад в ту точку, откуда было начато движение.

Identifying oneself with those elementary semantic constructs demands full commitment at every single moment of time, as if there were no alter-natives. However, there is also a possibility to shift into another contextual landscape at any moment. Therefore, there’s always the hope and even the confidence that the traces left from these shifting movements will motivate the other interested ones, those who look for a meaning or inspiration, to move into the nothingness with the full confidence in the necessity and the rightness of doing so. To be a criminal that transcends through the restricted spaces. Realizing the full danger and even the ridiculousness and the naivety of the situation and nevertheless continuing the movement forwards, continuing the search for ourselves on the outside and for the outside within ourselves, embody-ing one’s own specificity through a certain sublime style of movement, not the cause-effect relations, creating the new landscapes, sensations, experi-ences, and inspiring each other.

Каждое отождествление себя с элементарными смысловыми конструкциями происходит со стопроцентной отдачей, как будто альтернатив больше нет. Однако, в любой момент возможно перемещение в другую плоскость, и остаётся надежда и уверенность в том, что следы, которые остаются благодаря этим передвижениям, сподвигнут других, таких же интересующихся, ищущих смысл или вдохновение людей, следовать в никуда с полной уверенностью в своей правоте. Быть преступником через ограниченные пространства. С осознанием всей опасности и даже смехотворности и наивности этой ситуации, и, несмотря на это, продолжая движение вперёд, продолжая поиск самих себя вовне и поиск вовне самих себя, воплощая свою собственную специфичность через стилистику, а не причинно-следственные связи, создавая новые пространства, ощущения, переживания, вдохновляя друг друга.

Nodes: 347 Edges: 1408 Average Degree: 7.9 Network Diameter: 7 Modularity: 0.608 Clustering: 0.535 Average Path: 3.58 Key concepts: movement, thinking, meaning, oneself Clusters of meaning circulation inside the text: 1: movement - full - necessity - specificity 2: thinking - oneself - external - experience 3: meaning - block - elementary - semantic 4: thing - define - higher - comfort

Text network analysis is performed using Textexture.Com and Gephi. The words of the text are processed into the morphemes, the stopwords are removed. The resulting sequence of words is then converted into the graph where the words are the nodes and their co-occurrences are the connections between them. We then apply Force Atlas layout where the more densely connected clusters of nodes gravitate towards the center, while the less connected ones are pushed to the periphery.

Узлов в сети: 375 Связей в сети: 1461 Связей на узел (средн): 7.6 Диаметр сети: 7 Модулярность: 0.645 Кластеризация: 0.547 Средняя дистанция: 3.71

Ключевые концепты: блок, внешний, данный, извне Смысловые нити-кластеры в тексте:1: внешний - полный - причинноследственный - настоящий 2: блок - смысловой - смысл - элементарный 3: извне - насадить - симуляция - комфорт 4: данный - мышление - происходить - постоянный Сетевой анализ текста осуществлён посредством Textexture.Com и Ge-phi. Слова в тексте конвертируются в морфемы, стоп-слова удаляются. Полученная последовательность слов конвертируется в граф, где слова представлены узлами, а их нахождение рядом друг с другом представлено связями между узлами. Затем применяется Force Atlas распределение узлов в двухмерном пространстве с тем, чтобы переместить наиболее взаимосвязанные кластеры узлов в центр и оттолкнуть менее связанные кластеры в периферию графа.

Polysingularity as a practice of immunization. Contagion occurs on many different levels. It may be an infectious disease, an ide-ology, a way of thinking, a set of habits, morals, code of behavior, the language we use, the movements we do, the music we hear, the feelings we have.

Immunization, then, can be both a way of resisting contagion and allowing oneself to be infected from multiple sources.

The ability of contagion to propagate depends on the social structure. A tightly-knit, highly interconnected network will synchronize easily, but it requires a strong initial impulse (seed) to propagate contagion throughout itself. A dispersed and disconnected network might only have local areas of contagion, but it’s very unlikely to propagate influence across the whole structure in a synchronized way. Practically that means that if you find yourself within a tightly-knit densely inter-connected social constellation (i.e. you always stay within the same group and see the same people all of whom know each other), then you are much more likely to be “infected” by whatever consensus exists within this homogeneous structure. It is also very likely that you will not even know what’s happening on the outside. On the other hand, if you’re part of the structure that’s too loosely connected, you lose the ability to be part of something larger than you, to be collectively enchanted by a new idea, trend, habit, or a way of thinking.

Polysingularity is a practice of oscillating between these extremes. On one side, you are a part of a densely-connected community. You are easily susceptible to whatever the consent is within this structure at the moment. On the other side, you are also aware of the other densely-connected communities that exist on the outside. You keep in touch. You are ready to be infected by something else as soon as the moment comes. You are not betraying all sides, you are siding with all of them at the same time. Each moment you choose what network you are a part of, but you are also aware of the other possibilities out there and you are ready to change (or extend) at any moment. You also act as an agent of inter-group contamination. You enable ideas from one community to flow into another. You resist and you let go, you practice immunization through allowing yourself to be infected by multiple sources.

The same goes for ideas, by the way. How can we think polysingular? It’s through the constant reiteration of what we already know, in a deeply engaged methodologi-cal way. But it’s also through being open to explore new areas, being willing to build new conceptual constellations and build bridges between them and what we already know. This goes beyond getting the information from multiple sources or being “objective”. Rather, it’s the ability to be highly subjective, but in a way that you can change your opinion very easily. Not to the opposite one, but to the many different ones that are available or not available yet.

Oh yes, I forgot to add this:

Figure 6: Synchronization, sensorimotor and cognitive tasks.

During the state of cognitive rest the brain maintains low-frequency ongoing activity. Cognitive tasks (e.g. reading or face recognition) or sensorimotor tasks (e.g. walking) are associated with high-frequency syn-chronization across different modules of the neural network (usually over long distance). See Rodriguez et al 1999, Varela et al 2001; Engel 1999.

Engel, a K., Fries, P., König, P., Brecht, M., & Singer, W. (1999). Temporal binding, binocular rivalry, and consciousness. Consciousness and cognition, 8(2), 128-51. doi:10.1006/ccog.1999.0389 Rodriguez, E., & George, N. (1999). Perception’s shadow : long-distance synchronization of human brain activity. Nature, 397 (February). Varela, F., Lachaux, J.-philippe, Rodriguez, E., & Martinerie, J. (2001). The Brainweb: Phase Large-Scale Integration. Neuroscience, 2 (April).

Things could be like this... But they could also be like that, and like that, and like that... like that, and even like that. But in the end they are like this. At this very moment.

Things

Relations

Every particle exploding and imploding at the same time.

ISBN 978-0-9569569-4-1

This journal documents the most recent proceedings in the field of polysingularity. This term has originally been used mainly by Russian mathematicians to describe a special class of integral equations with multiple simultaneous solutions (Simonenko, 1965; Boikov, 2000; Gabdulkhaev, 2005). Integral equations, to put it simply, are used to discover the processes (or causes, rules, and motives) that underlie a certain behavior that can be observed. They are the reverse of differential equations (dx/dt so much loved by Deleuze) that are used to discover how a certain already known process behaves over time. Polysingularity is the condition where several distinct sets of interacting processes may lead to the same behavior or phenomena. That’s why we refer to it as a study of co-isolated multiplicities that nevertheless retain their singularity. In other words, we don’t look at a phenomenon trying to understand how it works. Instead, we look at and study all the different contexts that are creating the conditions for the phenomenon to emerge. It’s not about why you love, but what else happens while you love. It ‘s not about finding the structure, it’s about complete and total engagement with each singularity not losing the multiplicity out of sight. Such approach allows us to go one step beyond the contingency and equalized distancing that any speculative post-practice necessarily produces for the sake of its own safety. Instead, we jump into the abyss of the unknown and indefinable with the renewed fervor even if we know that at the very end we might fall down (although in this case we hope to bounce back sideways up). Hence the journal format, I guess. The barcode is just there to help computers catalogue, categorize, and distribute the knowledge, which in the end is going to alter their binary rationale in ways that are not yet predictable, but that are several.