The Long Lasting Intimacy of Stengers pt.1
from the on vibration lecture series
depths of ox’s hoof
This is scum, foam, dross, dirt, glucose, this is everyone who has been rising to the surface, slowly heated for the last few months... Hermes bird, as some alchemists called such vaporous residues. In sum, composite mind, the long lasting intimacy of strangers, poses that this lecture is all the lectures.
Etymologically, which is to say ancestrally, sum emerges from together, alike, at the same time, jointly, in the company of... perversely what came to be known as synthetic. Everything on this undulating manifold surface is half a body, constantly beading up, mercurial, reflecting environment over a wide range of temporal states. What I hear as this diffracts is a line from Ka, a book by Roberto Callaso:
How, if things don’t stop pitching about, are we to perceive the equivalences?
What we’ll be trying to do here is move in between, guided by both pitch and equivalence, neither of whom allow us to move in a straight line.
We enter (and thus collapse?) the wave function. Theoretically, though we’ll be adding to this, or drifting away, the collapse is the ‘moment’ when a superposition reduces to a single state due to interaction with environment.
There’s a lot to listen with here regarding implicate natures of part and whole. How can we think about wave function? We might here say they are the wave nature of a particle. Electron has a wave nature, they are a matter wave, which is partly how they behave. Particle has to do with observation, and wave with whom we might call reality. Knower, knowing, and known, corresponding in equivalence of pitch, pitch of equivalence, this and they, coherence and decoherence, techne of working and reference beam. This can and will flip at any moment.
We’re scattered among these terms, so here we’ll say coherence can refer primarily to wave function, a state wherein wave is retained, and decoherence, transversally, refers to external interaction. For electrons this could be environment coupling with them, which some feel alters superposition, co-existence, and thus, creates a decoupled future, the infinite silence of un-manifest fluctuation, deep hum, a murmur reverberating within themselves, hidden dimensions as hidden membranes, elastic rainbow worms of unknown vibrational fields.
Collapse emerges from fall together, falling into an irregular mass through loss of support or rigidity. Thus we might call this, not collapse, but co-operation of wave function, predicated on intra-action. This diachronic skein (by whom I mean membrane of temporal ancestry) is not necessarily in relation to their quantum counterpart, but nevertheless, it’s thought that observation (a wildly nebulous term) collapses wave function, observer becoming (benumbing) observed, one weaves other, observer evolving into two different states, (this number is for simplicity and sanity). What I’m trying to say is that the state of observer is imbibed with the state of observed. Rust scrapped off a knife is still embedded in sacred oak.
Due to cosmic strata of environmental influence (photons, cosmic waves, radio waves, etc) these states quickly decohere, become delinked. Most don’t perceive humans in superposition because environment prevents this.
Thereafter, such decoupled states evolve independently of each other. Is there a collapse? And what might it mean if there isn’t? We might say that wave function doesn’t collapse, but decoheres. The many worlds interpretation puts forward that wave function of universe alone is real, that there is no observation-triggered wave function collapse because there is no external observer to collapse it, wherein we say, this possibility is destroyed, this possibility becomes real... no one seems to have a way of getting rid of the other possibility, of who we don’t observe, avoiding the waste bin, the excreta of epiphenomena. The appearance of collapse then, could be a consequence of decoherence...
In many ways language seems to create such realia, so that they might have someone with whom to succumb.
The many worlds interpretation says that all possible outcomes are physically realised, somewhere... an infinite number of universes, dendritic, fractal, every possible outcome realised. Multiple brains, multiple bodies, multiple hearts, heartbreaks, leafdrips, lungs, gallbladders, reveries and revelations, reservations, multiple minds. Following their own paths within some infinite wholeness, some welter of multiplicity, humans beyond human scale, new histories, new lives, zillions hatched every picosecond (in just how many directions can a line vibrate at once?). And yet, this particular theory presumes the existence of a physical universe, separate from wave function themselves... A form of materialism then, we might say, rooted in waking consciousness, unable to shake the... ‘mirage’ of locality that is continually reinforced by our senses.
Could it be that there are no universes, just multiple, decohering, ever branching storylines within one indivisible, incomprehensible wholeness of universal wave function who never decays... multiple storylines within one wholeness.
Wholeness, in this composition of theory (wherein theory is practised, felt, thought as both coming to knowing and coming to loving), is universal consciousness, eternal field. The co-existence of all possible shapes, wave function eternally rearticulating. Anyone less than infinity (comprehension of all entanglements) holds us in a situation of sensing a local story, a local whole in the will to attend, finite line, fruit line, feeding gallery, Lichtenberg scar, comprehensible consciousness, quiescent attention and attraction, appearing to arise, decohere, in approximation of wholeless whole.
ball some words
Myths and mythical figures live many lives and die many deaths, never there, always here, and so it’s here, after all this, that we become more than two:
science and, séance... ensouled and ensoiled, organ and organism...
so that we might invoke and intone other dimensions (nitrogen, hydrogen, helium, plurality of carbon cycles, respiration and photosynthesis) placing psychodynamics as psychodaimonics, as subjectivity and intentionality of nouns who move, of trees, plants, bacteria, fungi, soil, air, water, and other psychological layers in which nouns are conscious.
All of these lives, presences, intimations, are an indelible part of incomprehensible wholeness of universal wave function. Séance
has been defined as a meeting of a learned society and as a meeting that attempts to connect with the dead. Moving amongst death and life, pitch and equivalence, cosmos appears, taking care by means of existing together. Human soul recognises themselves in world, with world.
In Callaso’s Ka, sampad, or correspondence, is defined as they who fall together, and in his later work, Ardor, sampad is they who happen together. They who fall, happen, they who happen, fall. Pendulous intimacy.