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Title: Outrun the Mirage Author: Anne Olivier Date: March 23, 2021 Language: en Topics: insurrectionary, rhizome, Deleuzian, post-anarchism, anarchization
Organization, one of the focal parts of human development rests on such
a concept. The bridge between absolute destitution and the reproduction
of life is built through organization.
A human being in isolation cannot even live the life of a beast, for
they would be unable to obtain nourishment for themselves, except
perhaps in tropical regions or when the population is exceptionally
sparse; and they would be, without exception, unable to rise much above
the level of an animal. Having, therefore, to join with other humans, or
more accurately, finding themselves united to them as a consequence of
the evolutionary antecedents of the species, they must submit to the
will of others (be enslaved) or subject others to his/her will (be in
authority) or live with others in fraternal agreement in the interests
of the greatest good of all (be an associate).
Errico Malatesta, Anarchism and Organization[1]
However, when we speak of such a contentious matter we begin to hurdle
shit at one another over what is to be done, what direction must we
take, which is less authoritarian or libertarian, and even more how
viable is such a strategy.
In the wake of the post-Fordist social movement, the powers which
constantly have tried to appeal to our sentiments through processes of
detournement, and recuperation, have put us in a state of dialogue even
without notice. As the state of affairs exists today, one could possibly
make the case, the apparatus of capture, power, and thus capital has no
longer infiltrated us, it no longer is on the offensive, it can
effectively go on vacation to do as it wishes, itâs characteristic now I
hold is one of imminence and daunt, in a stage of confidence. We are âas
it standsâ predetermined to interact with Power, not vice versa. It is
thus a pressing matter, we must see the basis within our organizational
manifestation, this is not a matter of informal or formal, authoritarian
or libertarian. We see this innate in what should be called the
âretaliation-formâ , this form of organization has the guilt even in the
so-called informal mechanisms which emerge through an emergent method of
permanent conflict, meaning their manifestation while being combative in
nature is still fundamentally a dialogue with powers that exist, they
are effectively locked within the management of logistical power which
modularizes and atomizes its subjects.
We, therefore hold permanence is no longer a viable strategy, as it only
implies indefinite attack, more importantly, we find this kind of
conflict receives its basis of attack from the symbolic powers, itâs no
wonder the insurrection gasps for air to escape the protest-riot stage.
The nature of this model has a guilty pleasure of permission from the
ruling class in the truest sense, which can be summed in the phrase
âspeak when spoken tooâ, it is in every respect a recuperated form.
Regardless of what they will have you believe, by whatever platitudes of
âself-organizationâ, âAttackâ or âconsensusâ, the essence of the
retaliation-form is within the framework of law, not in the literal
sense but rather in a more abstract sense of being identifiable and
managed. In thinking of attack as the end itself, we succumb simply to
counterism, the negative formulation leads us to only to restructure the
retaliation of war, not move beyond its form. This goes beyond the
simplistic notion of ânot listening to rulersâ which should be a priori
for any avowed rebel, we must recognize the hegemonic apparatus of
rebuttal that encompasses our organizationâs initial manifestation, to
attack without proposition is to merely be a counter, not an abolition,
which with for all intents and purposes can be nothing more than a
framework itself.
The post-Fordist movement has become nothing more than a retaliation
movement, a mere response, as opposed to the affirmation of joy, we have
succumbed to the negation of proposition. The notion of permanent
conflict is not enough we say, permanence does nothing to explain the
contents or sequences of this method of attack, itâs not enough we live
on the basis of fulfilled attack, the question of attack in and of
itself is vital. We demand the irrationality of attack.
ir·ra·tion·al /i(r)ËraSH(É)nÉl/ adjective
adjective: irrational
1. not logical or reasonable.:
DĂ©tournement is less effective the more it approaches a rational reply.
Guy Debord and Gil J. Wolman, A Userâs Guide to DĂ©tournement [2]
For us, the only way to truly manifest a non-detournable mechanism of
attack is to be irrational, itâs not enough to just be invisible, one
must be uninterpretable to vestiges of power. Power in its roots is
malleable, itâs adaptable, but for us to overcome this we must not
simply become âadaptableâ, which is to âfight fire with fireâ, in an
everlasting war for who can deterritorialize best, we must cease to be a
mold itself whether this mold is autonomous or malleable, itâs a mold
nonetheless. âBLOCK IT ALLâ we say, we must be only observable to those
who stand in perspective to us, we must only be measured by our
measurements, only be framed through our logic, only be seen through our
lens, only be talked to in our language. Otherwise, we will become
another appetite of Empire itself. Power in this sense is a modularity,
a self-regulating, autonomous entity, it does not require anything but
its own desire.
One could parallel the irregularity of guerilla forms and irrationality
of aformality, but to us, the guerilla is also the product of
recuperation, for the guerilla tactics engage in drudged warfare, the
war of counter-war, which in all respects renders the strategy
retaliative by nature. To become a guerrilla is to acknowledge war
negatively, the absolute polarization of warfare and conventionality,
which we admire but cannot succumb to, for the very essence of turning
war on itâs head, falls right back into counterism and thus becomes a
framework of The retaliative spectacle. The apparatus of striation is if
anything the best friend of the guerrilla. To give credit, itâs the most
nimble of the recuperated, for the irregularity of the guerrilla has
simply become regular, its drudgery and protracted nature has succumb to
capture, the wanderers have been out wandered.
The guerrilla for all its tactics of sabotage and mobilization has lost
its ground, itâs scattered not on its own volition through fluidity, but
itâs a teterritorialized stratum. The reality is statecraft supersedes a
plane of exigency these days, the essence of globalization has given it
an upper hand of existing beyond its purview of control, the guerrilla
is thus one of cartographic concentration. From the Protracted wars of
the Philippines NPA [1969-] [3], Peruâs Shining Path [1980-] [4], TKP/ML
[TIKKO] [1972-] [5], etc. The attempt at war on the infinite-map of
striated statecraft is to chase oneâs tail, that which is being closed
in on âthe world is getting globalized, but itâs shrinkingâ, âLOSE THE
BASEâ , and rupture with cartography.
As Deleuze and Guattari explains in A Thousand Plateaus:
One of the fundamental tasks of the State is to striate the space over
which it reigns, or to utilize smooth spaces as a means of communication
in the service of striated space. It is a vital concern of every State
not only to vanquish nomadism but to control migrations and, more
generally, to establish a zone of rights over an entire âexterior,â over
all of the flows traversing the ecumenon.
If it can help it, the State does not dissociate itself from a process
of capture of Hows of all kinds, populations, commodities or commerce,
money or capital, etc. There is still a need for fixed paths in
well-defined directions, which restrict speed, regulate circulation,
relativize movement, and measure in detail the relative movements of
subjects and objects [6]
The acts construed today in all forms reek of the workplace, we drag the
firm to the organization, we are in constant states of work even when we
are proclaiming its denunciation.
We are in a state of drudged militancy, the militant is exploited by his
own liberation, a soul which yearns for activity and play, but can only
reproduce rigidity, he is the personification of the retaliation-form,
he wants everything, but reproduces nothing, he must rupture. He is
confined to the laws of the militant firm, the leaflets, flags,
distribution centers, meetings, due collecting, he wants to do so much
for he is detached from his desire. As stated by OJTR [7], âJust as the
worker does not work for himself, the militant is not militant on his
own behalf.â, for we must not succumb to militancy which is to be an
externality to our becoming, to place ourselves in a process beyond
struggle, which we cannot be, we are fluid. The attack for us is but a
mechanism of expression and desire, we are not disjunct from our desires
we are in sync with them. This should not lead to the rejection of
mutuality, succumbing to isolation, as militancy is not defined by
âtrying hard to transform oneâs daily life, or directly revolting
against oppression, but on the contrary means fleeing this terrainâ. The
militant becomes a part of the political Spectacle, he wishes for the
role beyond simple acts of transformation, they wish to cement
themselves in above the process of rupture and fluidity, to become a new
agent of influence, the dead-end of militancy is the saddest tale ever
told.
An accumulation of gestures is not enough to make up a strategy because
there is no gesture in the absolute. A gesture is revolutionary not by
its own content but by the sequence of effects it engenders. [8]
The Invisible Committee, To our friends
We thus have our foundations for attack, indiscernible and
irrationality, to be with all intents and purposes a Noumenon to power â
for we have become predictable simply. The notion of âattackâ is a
platitude at this point, when we speak of attack we should speak of
becoming and sequences, to be indistinguishable is to become something
itself, it is accepting you are now a being of absence, completely
devoid of an observable arrangement. This, however, does not render you
useless nor non-influential in the social upheaval, in fact, quite the
opposite. When one becomes absent, they themselves become what they
desire to be seen as, or whether or not to be seen at all, but more
importantly, they become a creator of a sequence, not one of the old
processes, but a rupture for the affirmation of something creative, a
new form of totality, which is the return to form itself. To, not wither
away but rather to become a new cell in the process of Autopoiesis.
We construe for us, attack is not merely a method, an act, nor a general
principle, it is an active sequence of becoming, to attack is thus the
process by which one ruptures his ties to something to become something
total. To us, the process of attack is to be by nature irrational,
because you render yourself indiscernible with everything you previously
rested upon. When the prisoner attacks the guard, he is engaging in a
process of becoming (in this case becoming free), he has accepted
himself as the sequence in a series of becoming, the contents of attack
for us must be of rupture, and this is only possible when it is
indiscernible to its predecessor. Whether or not the attack is permanent
seems of little importance, we must question the aspect of attack when
trying to become new multiplicities.
Yet this condition of survival, of outliving â of writing without
addressee, or of a poet without people â leads neither to cynicism nor
to desperation. On the contrary, the present time, which is the time
that comes after the last day, a time in which nothing can happen
because the new is always ongoing, achieving its full maturity, is the
only true pleroma of times. What is true in such a time â in our time â
is that, to a certain point, everyone â all the peoples and all the
humans on earth â is recovering the position of a remnant. This implies,
to those who look closely, that an unprecedented generalization of the
messianic condition, which was in the beginning of the book only a
hypothesis â the absence of work, the whatever singularity, the bloom â
is becoming a reality. Precisely because the book was directed towards
this non-subject, to this âlife without formâ and to this Shabbat of man
â in other words, to a public that by definition cannot accept it â one
can say that the book did not miss its aim and it did not lose,
consequently, itâs in actuality.
Tiqqun, Postface to the Italian Edition of The Coming Community, Agamben
When we speak of form, we speak of external appearance, the sensual
remnants of structure, which is to say form in the most direct sense are
the acknowledgment of something total. To be without form, which should
not be mistaken with being against form, is to simply be without sensual
remnants, to be most importantly a sporadic fissure to all that exists,
itâs exactly what it sounds like, lack of observable structure. However
we cannot suffice for this just yet, for us we cannot be against form,
we must be without form, which is to say any aggregate of
âindiscerniblesâ and those who inhabit it will naturally become
formless, not internally through infrequent behavior, but rather one
becomes formless when the external appearance is no longer
comprehensible to that which exists.
Aformality which is the formless form, the lack of external
acknowledgment, to be indecipherable to those who are of the possessors
of our totality, the wretched grip of the personifiers of privilege
which manifest themselves through forms and appearances have reached
totality, they have in all true senses become whole. Aformality is best
expressed in a quotation from Henry Wadsworth Longfellow âThe sky is
filled with stars, invisible by day.â [9], for us through the process of
Aformality, the Formless form breeds a dual character, it is one of
becoming indiscernible and irrational, to be spasmodic to those who are
of the existing totality, to look as though we are rhizomatic
composition which operates without structure. However, simultaneously we
say between those in conjunction with our process of becoming formless
and a sequence in such concepts, the mutuality, the reciprocity will be
plentiful, the truest affirmation of affinity. When we speak of such an
idea we should clarify, the process of Aformality is the fluidity of
action, itâs the negation of rigidity. The need for temporary
organization or informality becomes a mystical notion, we are forever
temporary, we have no need to disband because we cannot be bound up by
this old order in the first place. To accept the formless form is thus
to accept the cutting of ties with your remnants, to acknowledge
yourself as an embryo of totality, you cut your roots not to die but to
regrow.
There can be no community of those who are there.
Every community is both an actuality and a potentiality. When it claims
to be completely realized, as in Total Mobilization, or remains pure
potentiality, as in the heavenly solitude of Bloomâthere is no
community. When I encounter a body affected by the same form-of-life as
I am, this is community, and it puts me in contact with my own power.
[10]
Tiqqun, Civil War
For us, aformality contains a tie to fluidity, the act of being fluid
not only in the process of developing and becoming but also in the very
acts of irrationality of attack lies a deep expedience for fluidity. Not
just in the way sequences should take place and be fulfilled, but also
in the very essence of relation to the totality itself. For the only way
harmony can be restored to facets of reproducing oneself, is through
being fluid in oneâs practical activity, to engage in activity of form
is to accept rigidity, fixation, specialization, and professionalism,
all of which are remnants of retaliation, the gateway to becoming a
recuperated and mocking to one's process of becoming, we must always be
mobile. To accept rigidity and specialization is to accept form, to be
observable in every sense of the word, to glue your life to the vestiges
of something preceding your rupture, the absolute negation of harmony.
To be harmonious is thus if anything, the formless form, total fluidity,
the process in which powers no longer mediate our interactions and
reflections upon ourselves, but we are in a state of constant fruition,
not through some notion of productivism nor work, but through the desire
to become nomadic, irrational, and multiplicitous.
The Formless form can thus be seen as a REAL specter, in every respect
the hauntological form, we do not live in the minds of our adherents
because our engagements and interactions are real. Rather we exist as a
phantasm of irrational sequences to all those in opposition to us. To
live in absence is thus to engage in a process of ghost warfare, to be
with all intents and purposes the material specter of destruction with
no sensual foundation or identifiable strata, the loudest silent letter.
As Derrida says [11], âThe specter, as its name indicates, is the
frequency of a certain visibility. But the visibility of the invisible.
And visibility, by its essence, is not seen, which is why it remains
epekeina tes ousias, beyond the phenomenon or beyond being.â Pure ghost
warfare, empty categories and euphemisms of âterrorâ , âdecimation of
Western Civilizationâ , âRadicalsâ , and everything in between, symbolic
of our affirmations which Empire simply cannot pinpoint, but can only
speak in platitudes as we haunt them.
This is the essence of ghost warfare, for we are always in a civil war
with semiotic powers, but rather than succumbing to retaliative
linear-forms of attack, we become a phantasmic composition of rhizomes.
The process comprises of Empire convincing itself it can relinquish the
forms which underlie it, which it can never do, we are here to stay, for
the ghosts have already taken shape, and they are constantly mobile. We
know no separation between war and life, so long as the current
construct exist today, we can only speak of war, for that's the constant
way must sustain the activity of reproduction. We as formless forms are
not merely lost futures, but also lost pasts, not through the
cancellation capital has bred through crises, but we are convinced, the
past has nothing left for us â Lost pasts is thus not a cancellation of
what couldâve been but rather what was, we are phantasms of the past,
for we are the lost future which slipped through.
THE DEPTH of primordial being is called Boundless. Because of its
concealment from all creatures above and below, it is also called
Nothingness. If one asks, âWhat is it?â the answer is, âNothing,â
meaning: No one can understand anything about it. It is negated of every
conception. No one can know anything about itâexcept the belief that it
exists. Its existence cannot be grasped by anyone other than it.
Therefore its name is âI am becoming." [12]
Daniel Chanan Matt, The Essential Kabbalah: The Heart of Jewish
Mysticism
The end of informality is inevitable, and the death of formality is even
more pressing, the forces for these two rest on a retaliative character
of attack, a fundamental law-abiding organizational strata, the
processes of permanent conflict still fundamentally operates on a
momentary basis, the moment only breaks when we become beings of
absence.The aformal sphere is thus a fluid, irrational, and rhizomatic
manifestation, it is not contingent upon anything preceding it, itâs a
new sphere of activity, a new mutuality, a rupture from the old vestiges
of logistical power, itâs the opposite of withering away, the aformal
sphere is the process of our rupture into totality. âAFORMALITY BE MY
GODâ.
The irrational nuclei simply is the manifestation of de-formed forms,
itâs an insurgency of deterritorialization. A fundamental irrational
neural pattern is in contrast to the old daunting forms of thought
processes of centrality, the role of the nuclei is to be a
deterritorializing reference point for us, in its aformal manifestation
itâs never a rigid confederation. The way the irrational nuclei
functions is through the perception of signal transmissions, signals
which only those in conjunction can receive. The notion of our sequences
is thus one of ever escaping nomadic interactions with the end being
recognition, which necessarily does not encompass the space of the
existing geographical mechanisms, which we admire the TAZ [13] for,
however, we find âabsolute temporarityâ and the process of becoming more
capable of achieving true nomadism. To become absent is thus detachment
from the topography of form itself, beyond the temporary notion of
migration one must truly disappear, not encompassing the existing space
which reeks of capital and order in the metaphorical sense, to become
nomadic we say is to find alternative space and points, not euclidean
coordinates.
The nomad has a territory; he follows customary paths; he goes from one
point to another; he is not ignorant of points (water points, dwell- ing
points, assembly points, etc.). But the question is what in nomad life
is a principle and what is only a consequence. To begin with, although
the points determine paths, they are strictly subordinated^ the paths
they determine, the reverse of what happens with the sedentary. The
water point is reached only in order to be left behind; every point is a
relay and exists only as a relay. [14]
Gilles Deleuze and FĂ©lix Guattari, A Thousand Plateaus , p.380
For us, the irrational nuclei knows no apparatus of stagnation, the
process of irrationality is the constant aggregate of ruptures and
becoming. As mentioned, the schema is thus to be a phantasm, in the
truest sense, we should exist in the figment of our enemy's imagination,
but does it follow we reject material obstruction? Absolutely not, for
the way to become new lines of flight is through material interaction.
We can call this process 'active deterritorializationâ, but this seems
to imply we have a territory in the first place, we have always been in
a stage of deterritorialization, not as a phenomenon of being uprooted
of territory, cultural practice, or social relations, because the nuclei
are always in motion. As stated, we are not a stagnant form, but this
does not mean one cannot remain, itâs rather the motion of interactions
which ostracize old cellular forms, it deterritorializes for the sake of
desire of something new, and to manifest new velocities of attack.
Sedentaryism is death.
The irrational nuclei is thus a kind of deterritorialized and nomadic
distribution, itâs designated force of prefiguration without sensual
remnants or in other words as stated earlier âlike stars, we wish to be
indiscernible during a period of observationâ, but we will always be
there, in the stage of becoming whole. To prefigure is thus for us not
merely building what we deem to be totality within the status quo, itâs
a acknowledgment of rupture, becoming a line of flight itself, we cannot
simply recreate the isolated commune, which is to be separate but
fundamentally cartographically identifiable. We must formulate
multiplicities which is the true commune, the commune not of
geographical significance but the commune of becoming, the commune of
mobility, not stabilization. Similar to the Cellar spider species [15],
the web is only a endeavor for the spider's perpetuation, the web only
signifies a capacity, the spider abandons and mobilizes sometimes in a
day from the web, because it's capability lies within the spider's
relation to it's milieu, not the cartographic location of the web. We
are for the commune of relations, multiplicities and interactions, the
commune which postures not what we are organizing, but how we as a
nomadic sequence organize ourselves, to engage in the truest form of
autopoiesis, mutuality, and anarchization.
In rupture, not only has the matter of the past volitized; the form of
what happened, of an imperceptible something that happened in a volatile
matter, no longer even exists. One has become imperceptible and
clandestine in motionless voyage. Nothing can happen, or can have
happened, any longer. Nobody can do anything for or against meaning
longer. Territories are out of grasp, not because they are imaginary,
but the opposite: because I am in the process of drawing them. To paint
oneself gray on gray. [16]
Gilles Deleuze and FĂ©lix Guattari, A Thousand Plateaus p.199
The process by which we manifest our specter of totality and becoming,
is through a nomadic gridlock, a social gridlock. As talked about
earlier, power is fundamentally a modularization of all things in its
purview, it atomizes us to later make us interdependent on abstractions.
Itâs a post-logistical form of operation, prior to the era of
information and decentralization, one could say there was the focal
point of power to bombard (the factory, the parliament, the church,
etc.). In every sense, power had an end and beginning, today power is
more of a Lattice. Contemporary manifestations of power are the
nodal-form, which is an illusional structure, in the form of aesthetics
of control and importance, which is more akin to a sheep in wolf skin,
the density of the nodal form lies within its ability to mobilize, to
break and connect when needed.
Power, as it follows today, is an impersonal mediation of sentimental
aesthetics, which try to befriend us through becoming our enemy, to find
the most popular appeal to then again accrue its weaponization. The NYPD
[17] is a prime example, recently displaying their latest sentiment,
âThe Digidogâ a 70-pound automated best-friend which is the mobilizing
infrastructure of power, itâs a cuddly surveilling and stair climbing
apparatus which has the impersonal phenomena of being the sentiment of
aesthetics of obfuscation. The nodal manifestation of power is thus the
weaponization aesthetics of importance, modularization, and logistics,
it must have one node to spare time for the actual connectivity of its
actual signal transfer.
The politicians are not there for that, theyâre there to distract us,
since power is elsewhere. And this correct intuition is what turns nutty
in all the contemporary conspiracisms. Power is indeed somewhere else,
somewhere other than in the institutions, but itâs not hidden for all
that. Or if it is, itâs hidden like Poeâs âpurloined letter.â No one
sees it because everyone has it in plain sight, all the timeâin the form
of a high-voltage line, a freeway, a traffic circle, a supermarket, or a
computer program. [18]
The Invisible Committee, To our friends
Aesthetics of importance have been the best mobilization tools for power
it seems, it has allowed itself amnesty through portrayals of suits,
cult posters of politicians staring into the atmosphere, architecture
with symbolic value, and the facets we should call finally, luxury
interactions. The essence of this form of power is thus if anything the
direct rupture between symbolism and reality, we must see power as it
exists, more for what it is and not what we want it to be. The everyday
power is the residence of life, and modularization, it is clear today
power can no longer be said to exist tangentially to any set
coordinates. The migratory nodes of breakage which for example
constitute platitudes and symbolic regulations, the police stations no
longer encapsulate the cop, the factories no longer constitute the
worker nor his production, the parliaments no longer contain the law,
and the embassies arenât beacons of National diplomacy.
As it exists today, power has become signs and apparatuses to daunt
insurgents, the prospect of contemporary power is the goal of an
alter-territorialization, it does not give up on the smoothening and
striation process, but rather itâs solely designed to redirect its power
to ulterior forms and symbols. This process is used in cases to have the
population smooth and striate on its own, through the creation of
fictitious power the people now have a target of attack which has no
material effects on power other than offering it a new prototype, which
we manifest for it through our targeted destruction. In Greece, after
admitting to the act, Revolutionary Struggle [19], an organized nuclei
of âterrorâ in 2007 managed to discharge a Wasp 58 grenade and likewise
prior once more in 1996 the Urban Guerilla Marxist group â17n. [20]â
Targeting the US Embassy in Athens, having fired an anti-tank missile,
both leaving the embassy in rubble. The important factor here is what
resulted, the aftermath, in 2018 the embassy [21] announced it was
beginning a multi-year renovative process, a new striation of political
machines are being composed.
The act of alter-territoriality is the manifesting of symbolic
territory, to give power amnesty and the plausibility of
territorializing new more apt machinery, a phenomenon of symbolic
infrastructure. In this we should acknowledge the concept that power has
begun to give people the symbols for its own reterritorialization, the
alter-territorialization has begun, power has reached its highest stage,
the people have become convinced it resides within transcendental
architecture, itâs effectively has made us subservient to symbols of
itself, a mirage in the truest sense, which we âdestroyâ just for it to
manifest new more malleable symbols of regulation.
As soon as revolt sets in, the people in these movements spontaneously
place themselves in front of parliaments, they set up a camp there, or
try to attack or burn down the government headquarters, as was seen for
example in Bosnia. However, it happens that most of the time, after
having arrive there and forcing open the doors, they find that these
sites of power are empty, as happened for example in Ukraine. What they
discover, in other words, is that there is absolutely nothing of power
within them. [22]
The Invisible Committee, Presentation of âto Our Friendsâ in Chiapas
These âmalcontentsâ they say, the barbarians, they call us? Such is
telling for Empire, as whatever cannot be deterritorialized or overcoded
is barbarism. Barbarism is the complement of those who desire a rupture
from the desertification of life, and the striation of expression.
Empire hates what it canât see nor grasp. Invoking us as personified
barbary, because we constantly are in a line of flight away from Capital
and power, is also the case for our comrades who ask âSocialism or
barbarismâ, our response is âYes.â We are before anything else
barbarians, because we understand whatever exists today we cannot
recognize ourselves within it, for we are repressed no matter who
controls it, no amount of self-management or democracy could resolve
this.
âItâs impossible not to laugh when codes are jammed up.â
Gilles Deleuze, Nomadology: The War Machine
We must as the irrational nuclei be beyond limitations of simply attacks
on architecture of power, which are husks of aesthetics. Today we say
âThe gridlock is a milieuâ, the nuclei being the bond between us, for us
the process of âinsurrectionâ is to not be within the powers purview of
aestheticism, immanence and modules. Itâs for us finding the real
residing forms of where the nodes connect and flow, and to lock them,
break them, power when it can no longer expand its own influence, closes
in on itself, it overflows into dendritic formats, the nodes of power
must be blocked, only then can we really speak of becoming. For the
gridlock is not migrational, for itâs always in between, it is never
coordinated to one node of power, we could use terms of autonomy zones
or blockades but the essence of said form is cartographic, it travels
from A to B. The irrational nuclei is interested in the commune of
people, the prefiguration of relations, sequences, and becomings, which
we must first harness through the period in which we halt the nodes by
which power runs â not succumbing to retaliation and discernibility, but
forever being fluid by which we can manifest the gridlock.
Our desire for rupture is not accomplished through adapting to power,
our nomadicism is characterized by a desire to turn our interactions
into a gridlock of flows. Such can only be recognized through rupturing
with the old order of interactions. The infrastructure of modularization
is right in front of us, the lines of voltage, the cellular networks,
the markets of commodities, the traffic of speeds, the bridges, for we
are no longer witnessing power of the personal, rather it encompasses
us. We are constantly mediating through itâs laws, we must not simply
target the apparatuses, we must âBLOCK THEMâ , and keep the nuclei
moving. Weâve watched our friends go from blocking, to being blocked,
for their activity is not fluid, they settled, they retaliated, for we
must be multiplicities and rhizomes before anything. Empireâs ability of
recuperation is dialogue, Empire wants us to interact, and retaliate, to
play itâs game of subsumption. If we wish to be free from the periphery
of power, then see power for what it is, immanent, nodal, modularizing,
and fragmenting, we as it stands must acknowledge this.
For the best insurrection, is the last insurrection.
friends, lets communize an idea:
friendship as a form of life.
When its use is common we can communicate, conversations occur and
perhaps, if this pleases us, we will find each other; we will become
powerful.
If we succeed, all of this will become evident
The evident is what is held in common,or what sets apart.
It is here that we begin
Various Authors, Friendship As A Form Of Life
[1] Errico Malatesta, Anarchism and Organization
[2] Guy Debord and Gil J. Wolman analyses and guide to detournment
processes
[3] NPA and Philipene's guerilla movement <
[4] Peru's Shining Path People's War and more details on their warfare,
<
[5] TKP/ML History of the Communist Movement <
[6] Deleuze and Guattari , A Thousand Plateaus p.385
[7] Militancy: highest stage of alienation, Organisation des Jeunes
Travailleurs RĂ©volutionnaires <
[8] The Invisible Committee, To our friends p.75
[9] Morituri Salutamus: Poem for the Fiftieth Anniversary of the Class
of 1825 in Bowdoin College BY HENRY WADSWORTH LONGFELLOW <
[10] Tiqqun, Inroduction to Civil War p.45
[11] Jacques Derrida, Specters of Marx p.100
[12] Daniel Chanan Matt, The Essential Kabbalah: The Heart of Jewish
Mysticism <
[13] Hakim Bey, TAZ: Temporary Autonomous Zone, <
[14] Gilles Deleuze and FĂ©lix Guattari, A Thousand Plateaus , p.380
[15] Cellar Spiders <
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[16] Gilles Deleuze and FĂ©lix Guattari, A Thousand Plateaus p.199
[17] Digidog NYPD, <
[18] The Invisible Committee, To our friends p.45
[19] Revolutionary Struggle Attack on the Embassy in 2007 <
[20] 17n Embassy attack <
[21] $342 Million Renovation of U.S. Embassy in Athens Begins "The
four-phase project will provide new office space for the embassy,
renovate an annex building, and upgrade its structure, electrical and
mechanical systems to meet modern design standards."<
[22] The Invisible Committee, Presentation of âto Our Friendsâ in
Chiapas <