Phil’ Kill Kult

Lucretius (1869)

by Alfred Tennyson

Lucilla, wedded to Lucretius, found
Her master cold; for when the morning flush
Of passion and the first embrace had died
Between them, tho’ he loved her none the less,
Yet often when the woman heard his foot
Return from pacings in the field, and ran
To greet him with a kiss, the master took
Small notice, or austerely, for his mind
Half buried in some weightier argument,
Or fancy-borne perhaps upon the rise
And long roll of the hexameter — he past
To turn and ponder those three hundred scrolls
Left by the Teacher, whom he held divine.
She brook’d it not, but wrathful, petulant
Dreaming some rival, sought and found a witch
Who brew’d the philtre which had power, they said
To lead an errant passion home again.
And this, at times, she mingled with his drink,
And this destroy’d him; for the wicked broth
Confused the chemic labor of the blood,
And tickling the brute brain within the man’s
Made havoc among those tender cells, and check’d
His power to shape. He loathed himself, and once
After a tempest woke upon a morn
That mock’d him with returning calm, and cried:

“Storm in the night! for thrice I heard the rain
Rushing; and once the flash of a thunderbolt —
Methought I never saw so fierce a fork —
Struck out the streaming mountain-side, and show’d
A riotous confluence of watercourses
Blanching and billowing in a hollow of it,
Where all but yester-eve was dusty-dry.

“Storm, and what dreams, ye holy Gods, what dreams!
For thrice I waken’d after dreams. Perchance
We do but recollect the dreams that come
Just ere the waking. Terrible: for it seem’d
A void was made in Nature, all her bonds
Crack’d; and I saw the flaring atom-streams
And torrents of her myriad universe,
Ruining along the illimitable inane,
Fly on to clash together again, and make
Another and another frame of things
For ever. That was mine, my dream, I knew it —
Of and belonging to me, as the dog
With inward yelp and restless forefoot plies
His function of the woodland; but the next!
I thought that all the blood by Sylla shed
Came driving rainlike down again on earth,
And where it dash’d the reddening meadow, sprang
No dragon warriors from Cadmean teeth,
For these I thought my dream would show to me,
But girls, Hetairai, curious in their art,
Hired animalisms, vile as those that made
The mulberry-faced Dictator’s orgies worse
Than aught they fable of the quiet Gods.
And hands they mixt, and yell’d and round me drove
In narrowing circles till I yell’d again
Half-suffocated, and sprang up, and saw —
Was it the first beam of my latest day?

“Then, then, from utter gloom stood out the
The breasts of Helen, and hoveringly a sword
Now over and now under, now direct,
Pointed itself to pierce, but sank down shamed
At all that beauty; and as I stared, a fire,
The fire that left a roofless Ilion,
Shot out of them, and scorch’d me that I woke.

“Is this thy vengeance, holy Venus, thine,
Because I would not one of thine own doves,
Not even a rose, were offered to thee? thine,
Forgetful how my rich proemion makes
Thy glory fly along the Italian field,
In lays that will outlast thy deity?

“Deity? nay, thy worshippers. My tongue
Trips, or I speak profanely. Which of these
Angers thee most, or angers thee at all?
Not if thou be’st of those who, far aloof
From envy, hate and pity, and spite and scorn,
Live the great life which all our greatest fain
Would follow, centred in eternal calm.

“Nay, if thou canst,
Goddess, like ourselves
Touch, and be touch’d, then would I cry to thee
To kiss thy Mavors, roll thy tender arms
Round him, and keep him from the lust of blood
That makes a steaming slaughter-house of Rome.

“Ay, but I meant not thee; I meant riot her
Whom all the pines of Ida shook to see
Slide from that quiet heaven of hers, and tempt
The Trojan, while his neatherds were abroad
Nor her that o’er her wounded hunter wept
Her deity false in human-amorous tears;
Nor whom her beardless apple-arbiter
Decided fairest. Rather, O ye Gods,
Poet-like, as the great Sicilian called
Calliope to grace his golden verse —
Ay, and this Kypris also — did I take
That popular name of thine to shadow forth
The all-generating powers and genial heat
Of Nature, when she strikes thro’ the thick blood
Of cattle, and light is large, and lambs are glad
Nosing the mother’s udder, and the bird
Makes his heart voice amid the blaze of flowers;
Which things appear the work of mighty Gods.

“The Gods! and if I go my work is left
Unfinish’d — if I go. The Gods, who haunt
The lucid interspace of world and world,
Where never creeps a cloud, or moves a wind,
Nor ever falls the least white star of snow
Nor ever lowest roll of thunder moans,
Nor sound of human sorrow mounts to mar
Their sacred everlasting calm! and such,
Not all so fine, nor so divine a calm
Not such, nor all unlike it, man may gain
Letting his own life go. The Gods, the Godsl
If all be atoms, how then should the Gods
Being atomic not be dissoluble,
Not follow the great law? My master held
That Gods there are, for all men so believe.
I prest my footsteps into his, and meant
Surely to lead my Memmius in a train
Of fiowery clauses onward to the proof
That Gods there are, and deathless. Meant? I meant?
I have forgotten what I meant, my mind
Stumbles, and all my faculties are lamed.

“Look where another of our Gods, the Sun
Apollo, Delius, or of older use
All-seeing Hyperion — what you will —
Has mounted yonder; since he never sware,
Except his wrath were wreak’d on wretched man,
That he would only shine among the dead
Hereafter — tales! for never yet on earth
Could dead flesh creep, or bits of roasting ox
Moan round the spit — nor knows he what he sees;
King of the East altho’ he seem, and girt
With song and flame and fragrance, slowly lifts
His golden feet on those empurpled stairs
That climb into the windy halls of heaven
And here he glances on an eye new-born,
And gets for greeting but a wail of pain;
And here he stays upon a freezing orb
That fain would gaze upon him to the last;
And here upon a yellow eyelid fallen
And closed by those who mourn a friend in vain,
Not thankful that his troubles are no more.
And me, altho’ his fire is on my face
Blinding, he sees not, nor at all can tell
Whether I mean this day to end myself.
Or lend an ear to Plato where he says,
That men like soldiers may not quit the post
Allotted by the Gods. But he that holds
The Gods are careless, wherefore need he care
Greatly for them, nor rather plunge at once,
Being troubled, wholly out of sight, and sink
Past earthquake — ay, and gout and stone, that break
Body toward death, and palsy, death-in-life,
And wretched age — and worst disease of all,
These prodigies of myriad nakednesses,
And twisted shapes of lust, unspeakable,
Abominable, strangers at my hearth
Not welcome, harpies miring every dish,
The phantom husks of something foully done,
And fleeting thro’ the boundless universe,
And blasting the long quiet of my breast
With animal heat and dire insanity?

“How should the mind, except it loved them, clasp
These idols to herself? or do they fly
Now thinner, and now thicker, like the flakes
In a fall of snow, and so press in, perforce
Of multitude, as crowds that in an hour
Of civic tumult jam the doors, and bear
The keepers down, and throng, their rags and the
The basest, far into that council-hall
Where sit the best and stateliest of the land?

“Can I not fling this horror off me again,
Seeing with how great ease Nature can smile
Balmier and nobler from her bath of storm,
At random ravage? and how easily
The mountain there has cast his cloudy slough,
Now towering o’er him in serenest air,
A mountain o’er a mountain, — ay, and within
All hollow as the hopes and fears of men?

“But who was he that in the garden snared
Picus and Faunus, rustic Gods? a tale
To laugh at — more to laugh at in myself —
For look! what is it? there? yon arbutus
Totters; a noiseless riot underneath
Strikes through the wood, sets all the tops quivering —;
The mountain quickens into Nymph and Faun,
And here an Oread — how the sun delights
To glance and shift about her slippery sides,
And rosy knees and supple roundedness,
And budded bosom-peaks — who this way runs
Before the rest! — a satyr, a satyr, see,
Follows; but him I proved impossible
Two-natured is no nature. Yet he draws
Nearer and nearer, and I scan him now
Beastlier than any phantom of his kind
That ever butted his rough brother-brute
For lust or lusty blood or provender.
I hate, abhor, spit, sicken at him; and she
Loathes him as well; such a precipitate heel,
Fledged as it were with Mercury’s ankle-wing,
Whirls her to me —; but will she fling herself
Shameless upon me? Catch her, goatfoot! nay,
Hide, hide them, million-myrtled wilderness,

And cavern-shadowing laurels, hide! do I wish —
What? —; that the bush were leafless? or to whelm
All of them in one massacre? O ye Gods
I know you careless, yet, behold, to you
From childly wont and ancient use I call —
I thought I lived securely as yourselves —
No lewdness, narrowing envy, monkey-spite,
No madness of ambition, avarice, none;
No larger feast than under plane or pine
With neighbors laid along the grass, to take
Only such cups as left us friendly-warm,
Affirming each his own philosophy
Nothing to mar the sober majesties
Of settled, sweet, Epicurean life.
But now it seems some unseen monster lays
His vast and filthy hands upon my will,
Wrenching it backward into his, and spoils
My bliss in being; and it was not great,
For save when shutting reasons up in rhythm,
Or Heliconian honey in living words,
To make a truth less harsh, I often grew
Tired of so much within our little life
Or of so little in our little life —
Poor little life that toddles half an hour
Crown’d with a flower or two, and there an end —
And since the nobler pleasure seems to fade,
Why should I, beastlike as I find myself,
Not manlike end myself? — our privilege —;
What beast has heart to do it? And what man
What Roman would be dragg’d in triumph thus?
Not I; not he, who bears one name with her
Whose death-blow struck the dateless doom of kings,
When, brooking not the Tarquin in her veins,
She made her blood in sight of Collatine
And all his peers, flushing the guiltless air,
Spout from the maiden fountain in her heart.
And from it sprang the Commonwealth, which breaks
As I am breaking now!

“And therefore now
Let her, that is the womb and tomb of all
Great Nature, take, and forcing far apart
Those blind beginnings that have made me man,
Dash them anew together at her will
Thro’ all her cycles — into man once more,
Or beast or bird or fish, or opulent flower.
But till this cosmic order everywhere
Shatter’d into one earthquake in one day
Cracks all to pieces, — and that hour perhaps
Is not so far when momentary man
Shall seem no more a something to himself,
But he, his hopes and hates, his homes and fanes
And even his bones long laid within the grave,
The very sides of the grave itself shall pass,
Vanishing, atom and void, atom and void,
Into the unseen for ever, — till that hour,
My golden work in which I told a truth
That stays the rolling Ixionian wheel,
And numbs the Fury’s ringlet-snake, and plucks
The mortal soul from out immortal hell
Shall stand. Ay, surely; then it fails at last
And perishes as I must, for O Thou
Passionless bride, divine Tranquillity,
Yearn’d after by the wisest of the wise
Who fail to find thee, being as thou art
Without one pleasure and without one pain,
Howbeit I know thou surely must be mine
Or soon or late, yet out of season, thus
I woo thee roughly, for thou carest not
How roughly men may woo thee so they win —;
Thus — thus — the soul flies out and dies in the air.”

With that he drove the knife into his side.
She heard him raging, heard him fall, ran in,
Beat breast, tore hair, cried out upon herself
As having fail’d in duty to him, shriek’d
That she but meant to win him back, fell on him
Clasp’d, kiss’d him, wail’d. He answer’d, “Care not thou!
Thy duty? What is duty? Fare thee well!”

Κοινόκοσμος καὶ Κωματόκοσμοι

• ὁ Ἡράκλειτός φησι τοῖς ἐγρηγορόσιν ἕνα καὶ κοινὸν κόσμον εἶναι τῶν δὲ κοιμωμένων ἕκαστον εἰς ἴδιον ἀποστρέφεσθαι. — Σέξτος Ἐμπειρικός, Πρὸς μαθηματικούς

• • Heraclitus said that for the waking is one common world, but the sleeping turn aside each into a world of his own. — Sextus Empiricus, fl. 150 A.D., Adversus Mathematicos / Against the Mathematicians (or: Against the Professors), VII. 129


Post-Performative Post-Scriptum

Κοινόκοσμος, Koinokosmos, “common-world”, “shared cosmos” ← κοινός, koinós, “common”, “shared” + κόσμος, kosmos, “world”, “order”, “universe”; καὶ, kai, “and”; Κωματόκοσμοι, Kōmatokosmoi, “sleep-worlds” ← Greek κῶμα, kôma, “deep sleep” + κόσμος, kosmos

Ein Licht im Nichts

„Soweit wir erkennen können, besteht der einzige Zweck der menschlichen Existenz darin, ein Licht in der Dunkelheit des bloßen Seins zu entzünden.“ — Carl Jung (1875-1961)

• “As far as we can discern, the sole purpose of human existence is to kindle a light in the darkness of mere being.”

S’éteignent, S’encroûtent, S’allument…

« Des soleils s’éteignent & s’encroûtent, des planètes périssent & se dispersent dans les plaines des airs ; d’autres soleils s’allument, de nouvelles planètes se forment pour faire leurs révolutions ou pour décrire de nouvelles routes, & l’homme, portion infiniment petite d’un globe, qui n’est lui-même qu’un point imperceptible dans l’immensité, croit que c’est pour lui que l’univers est fait, s’imagine qu’il doit être le confident de la nature, se flatte d’être éternel, se dit le roi de l’univers ! » — Baron d’Holbach, Système de la nature (1770), Partie 1, Chapitre 6

“Suns are extinguished or become corrupted, planets perish and scatter across the wastes of the sky; other suns are kindled, new planets formed to make their revolutions or describe new orbits, and man, an infinitely minute part of a globe which itself is only an imperceptible point in the immense whole, believes that the universe is made for himself, flatters himself that he is eternal, calls himself king of the universe!”


Post-Performative Post-Scriptum…

Mais… Mens Major Est Quam Materia…

RanDOOM Numbers

In my story “The Web of Nemilloth”, I wrote about a wizard, Vmirr-Psumm, who sought to escape the web of necessity spun over all matter in the universe by the spider-goddess Nemilloth. Vmirr-Psumm knew the legend of a fore-wizard, Tšenn-Gilë, who had sought the same escape and had cast a giant spell to tear the entire planet of Pmimmb from Nemilloth’s web. Alas, the legend ran, Tšenn-Gilë had made an error in his working and Pmimmb had exploded, broadcasting fragments of itself throughout the universe in the form of a seemingly worthless black mineral called sorraim.

The spider-goddess Nemilloth binds the Universe in Her web (AI-rtist’s impression)

Pieces of sorraim were found on Vmirr-Psumm’s own planet and he reasoned that, were the legend true, he could lift Nemilloth’s web from his own brain by carving and throwing a die of the mineral, wherein the virtue of Tšenn-Gilë’s spell still lingered. A die of any ordinary material would be within the web and therefore bound by necessity, generating only pseudo-random numbers in its throws. But a die of sorraim, being outside the web, would generate veri-random numbers that would alter the working of his brain, inspire thoughts unbound by Nemilloth, and grant him true freedom from Her tyranny.

Unfortunately for Vmirr-Psumm, he did not realize that “he who loosens the web of Nemilloth in rebellion grants matter itself leave to rebel.” A fragment of sorraim was small enough to remain outside the web and survive, but anything larger, from a planet to a human brain, would be destroyed. And that is why, absorbing the veri-random throws of the sorraim die, Vmirr-Psumm’s brain exploded with the power of an atom bomb at the end of the story, “succumbing, on its vastly smaller scale, to the same forces that had torn apart the planet of Pmimmb.”

Reflections on ranDOOM

Thinking about “The Web of Nemilloth” again at the end of 2024, I’ve realized that it raises some interesting questions. If a truly random sequence of numbers could cause a brain to explode, how long would the sequence have to be? I conjecture that a single number, and single throw of Vmirr-Psumm’s deadly die, would suffice, because it would be truly random in a way no number generated in any normal way could be. After all, if the brain of the die-thrower didn’t explode after one throw, why should it explode after two or three or any other finite number of throws? If the true randomness of the sequence is not established after one throw, then (one might reason) it could be established only after infinite throws. But Vmirr-Psumm did not throw the die infinitely often. Therefore, I conjecture, he must have rolled it only once, seen but one uppermost face of his dodecahedral die of sorraim, and die-d on that instant, as his brain absorbed the first veri-random number and exploded.

But why should sorraim need to be carved into a die to be deadly? If the mineral were truly outside the web of Nemilloth, then would not merely seeing or touching sorraim introduce unnecessitated sense-data into the brain of the beholder or betoucher and provoke an explosion? And why would the influence of the sorraim need to be on a conscious brain? If it’s insentient matter itself that rebels when outside the web, then ordinary matter influenced by sorraim would explode. And that explosion itself would be unnecessitated and thereby provoke further explosion in all the ordinary matter that it influenced.

And the influence of such an explosion would propagate at the speed of light, because the photons it created would be unnecessitated and therefore explosive in their influence. One could conclude, then, that the fore-wizard’s spell would have destroyed not only the planet of Pmimmb whereon it was worked but, in time, the entire universe, as the photons bearing the news of the initial explosion sped outward and triggered further explosions in all the ordinary matter they effected in some way. Vmirr-Psumm could never have found his sorraim and carved his die, because photons from Pmimmb would have reached his planet far before fragments of sorraim ever did. And it seems illogical or arbitrary to suppose that sorraim could exist anyway. Would not all matter be destroyed – turn into electro-magnetic radiation – if outside the web or if influenced by unnecessitated fundamental particles?

Psychopaths and Stoics

Still, let’s suppose that my story doesn’t succumb to this explosive logic, that sorraim could exist and be carved into a die, and that a single truly random number could cause a brain to explode. What a method of assassination or murder that would be! But it would be like the head of Medusa: you would have to emulate Perseus and avoid beholding your own weapon. If sorraim really existed and you could carve a die from it, you’d have to set up an automatic mechanism to roll that die, record the number first generated, then transmit that number to your target in some way. But to use such a weapon you’d have to have a psychopathic indifference to collateral damage: when your target’s brain absorbed the single veri-random number and exploded, this would destroy any city that your target happened to be present in at the time. But suppose you were indeed a psychopath and wanted to destroy a city or a nation or a continent or the entire world. Then you’d simply arrange for your single truly random number to be seen by the requisite number of people.

A final thought: I have a recollection that the Stoics believed necessity rules the universe and true randomness is therefore impossible, because it would trigger destruction in the necessitated material order of the universe. But I can’t remember where (or if) I read this and am pretty sure I read it only after I’d written “The Web of Nemilloth”.


Post-Performative Post-Scriptum

• “The Web of Nemilloth” appears in the CAS-inspired collection Tales of Silence and Sortilege, re-published by Incunabula Books in 2023.

Astronomy Dominie

• ἐπαινῶ: παντὶ γάρ μοι δοκεῖ δῆλον ὅτι αὕτη γε ἀναγκάζει ψυχὴν εἰς τὸ ἄνω ὁρᾶν καὶ ἀπὸ τῶν ἐνθένδε ἐκεῖσε ἄγει. — Πολιτεία τοῦ Πλᾰ́τωνος

• • For every one, as I think, must see that astronomy compels the soul to look upwards and leads us from this world to another. — Plato’s Republic (c. 375 BC), Book 7, line 529a

Perplexing Purple

We have three sets of cones (or colour sensors) in our retinas, each of which is sensitive to a different part of the colour spectrum; the brain then constructs the rest of the spectrum by extrapolating from the relative strength of these three. In the case of purple, which occurs when the red and blue sensors but not the green ones are triggered, the brain creates a colour to fill the gap. If your brain were more objective, rather than showing you purple, it would display a patch of flickering grey with the words “system error” on it. — Rory Sutherland in Alchemy: The Surprising Power of Ideas That Don’t Make Sense (2019), section 6.2

Guat Da Fack?!

From Intellectual Impostures (1998) by Alan Sokal and Jean Bricmont:

To conclude, let us quote a brief excerpt from the book Chaosmosis, written by Guattari alone. This passage contains the most brilliant melange of scientific, pseudo-scientific, and philosophical jargon that we have ever encountered; only a genius could have written it.

We can clearly see that there is no bi-univocal correspondence between linear signifying links or archi-writing, depending on the author, and this multireferential, multidimensional machinic catalysis. The symmetry of scale, the transversality, the pathic non-discursive character of their expansion: all these dimensions remove us from the logic of the excluded middle and reinforce us in our dismissal of the ontological binarism we criticised previously. A machinic assemblage, through its diverse components, extracts its consistency by crossing ontological thresholds, non-linear thresholds of irreversibility, ontological and phylogenetic thresholds, creative thresholds of heterogenesis and autopoiesis. The notion of scale needs to be expanded to consider fractal symmetries in ontological terms.

What fractal machines traverse are substantial scales. They traverse them in engendering them. But, and this should be noted, the existential ordinates that they “invent” were always already there. How can this paradox be sustained? It’s because everything becomes possible (including the recessive smoothing of time, evoked by Rene Thom) the moment one allows the assemblage to escape from energetico-spatiotemporal coordinates. And, here again, we need to rediscover a manner of being of Being — before, after, here and everywhere else — without being, however, identical to itself; a processual, polyphonic Being singularisable by infinitely complexifiable textures, according to the infinite speeds which animate its virtual compositions.

The ontological relativity advocated here is inseparable from an enunciative relativity. Knowledge of a Universe (in an astrophysical or axiological sense) is only possible through the mediation of autopoietic machines. A zone of self-belonging needs to exist somewhere for the coming into cognitive existence of any being or any modality of being. Outside of this machine/Universe coupling, beings only have the pure status of a virtual entity. And it is the same for their enunciative coordinates. The biosphere and mecanosphere, coupled on this planet, focus a point of view of space, time and energy. They trace an angle of the constitution of our galaxy. Outside of this particularised point of view, the rest of the Universe exists (in the sense that we understand existence here-below) only through the virtual existence of other autopoietic machines at the heart of other bio-mecanospheres scattered throughout the cosmos. The relativity of points of view of space, time and energy do not, for all that, absorb the real into the dream. The category of Time dissolves into cosmological reflections on the Big Bang even as the category of irreversibility is affirmed. Residual objectivity is what resists scanning by the infinite variation of points of view constitutable upon it. Imagine an autopoietic entity whose particles are constructed from galaxies. Or, conversely, a cognitivity constituted on the scale of quarks. A different panorama, another ontological consistency. The mecanosphere draws out and actualises configurations which exist amongst an infinity of others in fields of virtuality. Existential machines are at the same level as being in its intrinsic multiplicity. They are not mediated by transcendent signifiers and subsumed by a univocal ontological foundation. They are to themselves their own material of semiotic expression. Existence, as a process of deterritorialisation, is a specific inter-machinic operation which superimposes itself on the promotion of singularised existential intensities. And, I repeat, there is no generalised syntax for these deterritorialisations. Existence is not dialectical, not representable. It is hardly livable! (Félix Guattari 1995, pp. 50-52)