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July 14, 2015 – 10:38 pm

new syllabus school

department of systems

antarah crawley, director

course title: rustles in dry leaves

course type(s): workshop, colloquium, symposium, performance

time: TBD

syllabus

for human living

and understanding of

ubiquitous and lasting systems,

in praise and pursuit of Holy Syllabus

course objective

We are all but students in our life course, here in our yoniversity, and our performance is contingent upon the clarity of our syllabus. the syllabus defines the methodology for our living and the course of our systemic understanding; but the words of it lie floating in the inkblot yet unborn. prophets have sought clarity in unwritten Holy Syllabus, but we know these human texts are merely tokens. many seek holistic guidance but shallow learning will not find it; truer seekers have gone down the hole’s descending steps to find her, and we follow if we seek clarity, too. to this end we mark the wisdom of the effortlessly fallen, and we seek to aggregate their best attempts to understand into a singularity for our minds so that we can apprehend the model of our own systems and better design a methodology for our living based thereon. because we may only reference the holy with the fallen, in our study we employ a pedagogy of metaphor, where the tenor is the model which governs a certain passage through a continuum of space & time such that it enables the vehicle of the most ubiquitous and lasting system in which the passage occurs. infinite passages may be employed, but only one system may be recognized. in our case, the system is a pulp, a paper yet unprocessed and wholly unfit for language. the processes of humanities have pressed it to be writ on. no where is now here. what was once blank is now concealed by articulation, obfuscating the unspoken, indeed unutterable, secret of blankness. what was once innocent is now soiled;—yet how would we propagate if our wombs remained forever barred? We look upon ourselves as alphabets with character floating formless in the blankness; born into meaning, we resist our significance, yet know that we must refine our referentiality. we seek then, for we are living language, the rules for the syntax and grammar which wills we symbols into sentient sentences. we students seek a new syllabus for our existence as infinite intonations of a single breath diffused, what lungs collapsed to bear us, what minds signify us and what hands mark us down and how to guide the tongue over our as yet unspoken texts, that their vibrations may resonate in the cosmic fugue.

curriculum

human methodologies: human and nonhuman systems, interactions thereof; understanding of physical elemental composition, universal compositions, and the metaphysical relationships between them; nonphysical influences as manifest in or beyond the physic; spiritual realities and their impact on the physic; development of methods to be used as an ubiquitous and lasting guide (or, syllabus) unto the information of human living in systems.

existential language systems / yonic verses / reverent language: we as humans being language ourselves spoken by an eternal void in systems of metaphorical grammar and syntax; what then lies beyond systems (in the silence); what can be known of it (what is there to hear)? is this our god here in our decayed modernity? if so, shall we then execute our language–our methodology of communication–in praise or in reverence to the eternal seeing, the I, the Eye, O Pyramids?

curricular presuppositions

Infinity is the eternal emission of space from no dimension, as evidenced by a massless depthless point. The ineffable No dimension achieves a physical singularity in said point around which its vibrations resonate in its void. These resonating lines, or strings, compound the first dimension unto a second, and a third is achieved in the rapidity of the vibration such that no thing may permeate it. Thus the appearance of matter is achieved. In this way, Infinity is like an atom. It is, at its nucleus, a bound singularity of phenomena flaring in and out of this temporal and spatial plane of reality. Its infinite limit is similar to a network of electrons, which can never be definitively located at any one time. Between its singular nucleus and its indefinite electron field is a wealth of space occupied by the harmonious energy of the positive and negative vibrations. Thus, a singularity of matter and the infinite vibrations are united, the one and the many entangled, and this is in turn the nucleus of the Way, which is the breath. The Way exists outside of and encompasses infinite nature and all derivatives of it. We are residual energies clustered densely like nebulae in stars to create the appearance of matter in the absence (the aftermath) of the infinite expansion of a single point (the Big Bang) which has already concluded by retracting back into a singularity, thus completing the fundamental task of its own nature and absorbing all time and space, i.e. “meaning.” The lifetime of the universe is the time it takes for a singular point of infinity to expand to its own infinite limit and retract again into a singularity, into nothing, and, finally, to negate itself, at which point it will resume the process on the inverse plane (an alternative reality) and begin the instantaneous lifetime of a new time-space continuum. It only appears to us to take millennia to accomplish this progression because infinity’s instantaneous nature cannot be realized on the single plane that we inhabit; we naturally die before we perceive the limit to be met. If, by some improbable function, we were able to surpass the rate of infinity’s fluctuation, to say that we would exit this and all time-space continuums, then we would find ourselves in a complete absence of possibility, or a no place. So, comprehensively, infinity is not really all that there is. There is also “nothing” outside of that, and that infinite nothing in turn contains infinite somethings. This cosmic egg is the Way. And we will always be in the Way, because there is no possibility of existing outside of the plane of possibilities, even though that void of possibilities exists. We are a part of and inherently tied to the infinite possibilities generated by the nothing of the Way, much like our actions are generated by the empty space in which our consciousnesses reside. We will never, however, fully understand the extent of this nothing because there is no thing there to understand; while there are an infinite number of things that we could conceivably know or experience if we listen to infinity’s vibrations, there is always “nothing” that we will never know: nothing, a no-thing, an “O” thing, a hollow, space, parentheses, om, qi, wu, in the womb, great mother, the femininfinite yoniverse. We are a clit hid by the lid of a labia; we are forever in utero. We are a miniscule somethingness in the way of an eternal nothingness. Yet it is powerful to realize that even within those parameters there is still infinity which we may conceivably grasp if we venture far enough into the great unknown.

By antarahcrawley

June 30, 2015 – 6:16 pm

O Systems, Our Father, our shore, our nation, our set of rules, our sense of shame for breaking them. We are in his balls, where it is so warm and familiar, and we multiply each other to forge a community. But when the sea of Mother calls, and Father gushes forth his current into her, only some of us take up the call, those more adventurous little sperms. We will not all survive in the sea of the cervix. Many of us will die in our voyage to fertilize that egg of meaning in this life. But those of us who do succeed will produce a beautiful new life, a little being of our own, to wash upon a new shore, to see the light of day, to forge a new community, and commence the process over. Mother waits perpetually at bay, calling forth those adventurous seamen who will take up the call. Her voice is divine, is it not? for those of us who can hear it in the salty breeze.

By antarahcrawley

June 30, 2015 – 6:12 pm

We hold these truths to be self-evident that Beings are not born equal under Systems, We whose race mOm carried full term in the Belly and drew as breath from the nationless Ocean, indignant of right, void of country, refused from birth, the perpetual exiled, for We have been cast from No Where to Now Here and caste in iron shackles, adopted into the House of Our Father where Our Rights as I Beings had from that point unto now been infringed upon and cursed. Though in fact nationless and exiled, We assert that the claimed Earths below us be our ancestral grounds, for they are the first grounds Our Race settled, if by no choice, if without property. And in light of Our Ostensible Freedom We sought to live humbly in the basement of the House of Our Father; that basement was then neglected, and when so desired it was reduced for us and developed for the use of Our Father. When a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce the Descendants under absolute Despotism, it is their right, it is their duty, to throw off such Systems, and to provide new Gardes for their future security. Such has been the patient sufferance of these Bodies; and such is now the necessity which constrains them to alter their former governing Systems. The history of Our Father is a history of repeated injuries and usurpations, all having in direct object the establishment of an absolute Tyranny over these Bodies. That Our Lands were thence withheld and Our Rights continuously infringed upon by Systemic entities begun in the infancy and even fetal stages of our race are grounds for We Descendants to dissolve Our Ties to Our Father and, in the absence of a Motherland, assume the grounds below the feet of all Black Bodies as Our Sovereign States, Our Union constitute a Nation unto itself, and past Governance Absolved.

We, therefore, the Descendants of Black Bodies, appealing to the Karmic Order of the Yoniverse for the rectitude of our intentions, do, in the Name of the Void, and by Authority of all Black Bodies, solemnly publish and declare, That these Black Bodies are, and of Right ought to be Free and Sovereign States; that they are Absolved from all Allegiance to their Father, and that all political connection between them and their Father, is and ought to be totally dissolved; and that as Free and Sovereign States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Syllabi and our sacred Word.

We have wrung the blood from our stripes and the tears from our stars. Our Powerful Father has begotten and forgotten us. We had a mother who walked like jesus with swollen feet across the water with a race inside of her womb; roots run across to her broke home and we are born from the sea. We are born from nowhere, from a void, and we thus descend from this black hole. With a brief reprieve in the islands south of our shallow foster home-to-be we sank northward into the Deep where cane stalks balked at us along the gravel way and our feet, iron-clad and chained bled onto the small sharp rocks and our fingers were soon to shed crimson pearls into a soft whiteness of ungiveable forgiveness. When pigs are given dominion over pearls and what is holy has gone down to dogs and the headless carcasses of the philistines have been devoured by the foul and the beasts I will think of your noosed neck swinging in the yard; I will think of your cracked hands bleeding finely in the white sea; I will think of your strong arms, blood pooled blue at the fingertips, hanging at your side; I will think of your black hands mulling in the rich earth. The branches swing low and pendulous; the sea swallows, bubbling; upon a furrowed brow, how heavy the fruit blossoms, and in the belly festers … a hung girl.

fekku ragabe

By antarahcrawley

June 27, 2015 – 12:16 am

No, Time, thou shalt not boast that I do change:
Thy pyramids built up with newer might
To me are nothing novel, nothing strange;
They are but dressings of a former sight.
Our dates are brief, and therefore we admire
What thou dost foist upon us that is old;
And rather make them born to our desire
Than think that we before have heard them told.
Thy registers and thee I both defy,
Not wondering at the present nor the past,
For thy records and what we see doth lie,
Made more or less by thy continual haste.
This I do vow and this shall ever be;
I will be true despite thy scythe and thee.

–billy shakespeare, no. cxxiii

By antarahcrawley

May 22, 2015 – 8:43 pm

an original poem intended to be a part of the RiDL project, but which ultimately fits nowhere within it; stands alone well, however, as a kind of incantation or hymn…this is my womb-manifesto.

The wombyn lives in all our bodies for all our bodies come from wombyn The wombyn riles tides inside you like wind riles a typhoon, man Wombyn animates your life like penis ink begot cartoon, man The wombyn cometh in our death slowed down so slow it seems like living; she is with us in the room, man The wombyn brings the dark before us sparks the light of our emergence, our ascendance, our exodus like smoke from lit cigarettes burning out in some dark room; man cometh without caution and in many, leaves the same and wombyn’s all that will remain all that ever will remain through this and any year, she looms, man Wombyn is our light in absence and our hope spurt through our doom gland Wombyn loveth and wombyn kills and wombyn lacerates a wound, man, in the bodies of us all that spits no language of her through us always for eternally we are through her, soon, man, you will crawl inside your wound, man, and croon, man, like a siren singing dark spells to the moon, man, in your living ends your tomb, man, your black hole, your single fate which looks the same as your first sight that light lit deep down that burrowed hall and soon man you embrace it and you’re one with the first wombyn and it sounds like wu oom wu oom wu oom oom, man, it sounds like silent music and you must sink fall and descend to hear a rustle of this tune, man.

By antarahcrawley

May 22, 2015 – 8:29 pm

the following is an adaptation of various passages from Blake Butler’s recently released monument, 300,000,000. i arranged them in this way to illuminate certain themes of my own RiDL project, which, as i’ve been reading Butler’s work, maintains strong thematic correlations. i believe we are working within a common cultural consciousness. this is my take on his language, having also taken liberties with his modes of grammar . . .

In our year here god is not a being but a system, composed in dehydrated fugue In the full darkness, there is a word The word encompasses the darkness This word occurs because of god I crawled and crawled along the floor of the ground of the extending darkness Out of the color of the night, there appeared buildings in the distance, houses, tombs There were networks of understanding and direction Wires draped the air like no one’s trees The world was silent when I woke in smoke No longer unwinding into nothing as its layers grew apart. I see the sea replicating in its nothing, pushing sand against the sand I cannot reach the sea The days went on and on inside me. I knew my name was or had been but could not say it and it no longer felt like language The name is not important Your name’s not really your name There are people, and there are minds, and in the minds there are corridors and glue and other people There are unique locations on the earth, accessible only through certain openings available only for short periods of time while they are available and can be opened into other locations This is the system of the world The temporary doors to the unique locations are carried in our bodies, in thoughts They are carried in moments and forms and quickly disappearing spaces I am speaking to you from one of those locations. There is a force who moves among our bodies, coming through your holes into the world and slowly knitting It will be the ending of us all, in a form beyond simply a body This is not a bad thing You are surrounded by mirrors You make the world out of your mind You are not dead and you will never be and you are dead and you are not alive and you’re alive and you will never be

By antarahcrawley

April 12, 2015 – 1:26 am

Everything we see now was once compressed to a single point, tiny and dense. The universe as a unit, possibilities collapsed into a pinpoint, pregnant with potential. From that unfathomable nothing came everything, creation bursting forth in this promise of revolution that nothing that was once will ever more be, building multitudes of vistas from that one dot from which time begins, galaxies spinning out in a breathing ocean of dark matter, connecting us with each rise and fall to the most distant stars. How do we return to that place of possibility? How do we rewind to that moment when beauty and justice are waiting, balancing on their tiptoes to hurl out into the darkness, spreading constellations of supernovae and milky ways to light the night skies of our futures? Our revolution will be the ultimate act of creation. To gather ourselves, to bring everything we have at our disposal together, to envisage glory, we must return to a place of origin, a convergence, where we become so tiny and so dense in our imagination, where we unwind ourselves until we are nothing but molecules, atoms, quarks steeping in our togetherness, before we release ourselves anew, to build anew. – Baijayanta Mukhopadhyay [excerpted epigraph from the RiDL]

By antarahcrawley

in response to jeremy taylor

January 29, 2015 – 3:53 am

we are as water; weak and of no consequence, always descending, abiding in no certain place, unless we are detained with violence; and every little breath of wind makes us rough and tempestuous and troubles our faces; every trifling accident discomposes us; and as the face of waters wafting in a storm so wrinkles itself that it makes upon its forehead furrows deep and hollow like a grave, so do our great and little cares and trifles first make the wrinkles of old age, and then they dig a grave for us; and there is in nature nothing so contemptible, but it may meet us in such circumstances that it may be too hard for us in our weakness; and the sting of a bee is a sharp weapon enough to pierce the finger of a child or the lip of a man; and those creatures which nature hath left without weapons yet are they armed sufficiently to vex those parts of a man which are left defenseless and obnoxious to a sunbeam, to the roughness of a sour grape, to the unevenness of a gravel stone to the dust of a wheel, or the unwholesome breath of a star looking awry upon a sinner (jeremy taylor)

1 If we are as water, liquid and adaptive, then we wish to display ourselves to the world as ice: solid and assured and unmoving—as a rock for others to lean on; but we are more like steam. The transient space of metaphor and image conducts reality toward representation consequentially producing a catalytic reaction, a spark, the heat, which commits one’s liquid life to vapor. Decompress, get swept up in the wind, dwell in the lungs of men, ride upon a sunbeam, flow down the stream into another being.

2 Sometimes, it helps to look at the sky when rowing these uncertain waves. Clouds may offer solace where water even fails. The decompressed molecules hovering up there provide the needed winds for one’s sails. Recently I’ve been getting so high that I can touch the silver lining. Yet even heavenly clouds comprise the floor of a cosmic sea, of which we are all grotesque bottomfeeders.

By antarahcrawley

oscillations between vibrations of the infinite

November 27, 2014 – 6:45 pm

a primer on “origends” and space-time by antarah crawley

The progression of all time follows a motif that can best be pictured as a series of diamonds connected at opposing corners: the space-time continuum line. If we shall focus on one component in this system (figure 1), shading it in our imagination, we may divide it into five spaces: (1) the point at which the diamond meets its identical precedent opposite its end point, (2) the area between the origin point and the geometrical line which connects the diamond’s complimentary pair of equidistant points, (3) the middle of the diamond, at which its length is greatest, (4) the area between point 3 and the end point of the diamond, opposite its origin, and (5) the end point, at which the diamond meets its descendant. The lengths of the lines at point 3 and between 1 and 5 are equal.

Any particular space-time continuum, like our shaded diamond, is a part of a larger continuum of space-time continuums. This diamond pattern endlessly repeats in a linear way, just like life had been occurring before you were born, and like life will go on after you die. Every “big bang” destroys one thing and births something new. Life on earth will progress (point 2) until a certain point—a single moment of ultimate renaissance (point 3)—after which it will start to become more and more self-destructive (point 4). After that, the self-destruction of man will become so severe that the next “big bang” will occur. It might not actually be a physical explosion, but we’ll never know that. At that point, the collective consciousness of the time-space continuum will stop. After that point—the singularity—we will have no idea what will happen.

All space-time continuums follow this pattern. Evolution will naturally progress to create more and more advanced organisms through survival of the fittest, until an organism is created that is so advanced that it will ultimately destroy the space it inhabits. Its ambition will kill it and everything around it. In different space-time continuums, this pattern takes different amounts of time to complete. Since evolution is a random occurrence, some advancements will randomly happen faster in some space-time continuums than in others, but the end result will always be in its future.

The race of gods flourished; they thought they were invincible. They believed that the ultimate direction of progress was upward, as we do now. They developed the human brain and other advanced technology until their progress began to yield diminishing returns. We can’t say if they realized that at some point it was too late. There’s no real way to pinpoint Point 3 in relationship to where you are in the space-time continuum. There’s not even any real way to pinpoint your location within the space-time continuum. But whether you could or not, such a realization would be futile since the progression of the time-space continuum will ultimately lead to a singularity. After point 3, the technological “advancement” of a race will become inversely related to the remaining amount of time it has left to exist. The ratio will get smaller and smaller until a perfect harmony, wherein the race will reach the limits of its design and everything will change.

At each singularity (figure 1, point 1) on one timeline of the space-time continuum, particles are emitted that represent the presence of perfectly harmonized energy (yin-yang). Since singularities are all identical these particles emitted at one end of a certain space-time continuum are the exact same particles present at the subsequent end of the same space-time continuum. Singularities are identical and the particles they emit are identical, so the selfsame event it taking place at two ends of the space-time continuum. In more accurate terminology, a singularity is only one event. But how can the same singular event be happening in two places over and over? That would be like me kicking a ball over a fence at 12:30 on a Friday afternoon, rearing my foot back, and then kicking the exact same ball over the fence. How can I do that over and over with the same ball?

To be kicking the same ball over and over, there has to be an identical me on the other side of the fence, kicking the same ball at the same time that I kick my ball. As the identical me kicks the ball over the fence, he is actually kicking my ball to me while I am kicking my ball away to him (me). So I kick a ball that appears to go over the fence, while I see another ball coming towards me at the same time. I kick the same ball over and over.

Similarly, one group of particles has to be present at the same time that the subsequent group of particles is emitted. For this to be possible, they must be traveling faster than the speed of light in opposite directions. They are moving so fast that our existence as humans is only the slightest blink on the level of trans-singularity movement. What’s interesting is the point where the particles meet within the space time continuum. That is located at point 3 in figure 1: the Limit of Design, the apex of this trajectory, the perfect moment of yin and yang, after which everything begins to generally become more destructive as the particles arrive at their opposite end, which is actually the same end. When the cycle is completed, a single singularity exists and a new space-time continuum is produced. The new space-time continuum repeats the same cycle on and on in a space-time continuum line. This “cycle” is actually the renewal of the single point at which yin and yang energy harmonizes. So, a singularity is an instantaneous point. And since a space-time continuum exists between two singularities, which are actually the same point, a space-time continuum constitutes the width of a point. We might then say that figure 1, the space-time continuum line, is not a line at all. Keep this in mind.

With our understanding of how one time-line of time-space continuums works, we have the roots to the workings of the entire universe-system. Where additional levels come into play is where point 3 is in figure 1. There are an infinite number of parallel space-time continuum lines that are all joined at points where yin and yang energies harmonize. As we’ve learned, this happens at the singularities, but it also happen in part at the moment of Renaissance—Point 3. At the same time, in parallel space-time continuums, singularity particles are also meeting in the middles, and by chance those particles interact with the particles meeting in another parallel singularity line and create another parallel singularity. This creates an infinite number of space-time continuums. Above and below the selection of figure 1, we may perceive additional shaded diamonds. These are parallel universes on additional dimensions that intersect our space-time continuum at the exact same time. And since those space-time continuums have singularities intersecting with other space-time continuums on the same timeline, we can say that all of these events are connected. We just learned that the space-time continuum that exists between two singularities is really a shadow or residual energy field of a single point of singularity. So, since all of these space-time continuums, or universes, are connected at each others’ singularities then they are all shadows of the same single singularity. This means that they are all happening at the same time, constituting one grand singularity. The concept of time as we know it is a reverberation of a single point. You, me, humans, and our concept of time are merely a singular moment in a wave of a vibration of a single point.

Here we can examine the relevance of multiple dimensions. There are more complex dimensions that build upon the third dimension, the one within which we are used to living (or, more accurately, the dimension in which we perceive our selves living). We might look at one space-time continuum diamond as a single dimension. The second dimension is the movement of time within it, from one singularity to the next. That’s how we perceive time: linear. In actually, there is a third dimension, the super-fast movement of particles between the same singularity. We can conceptualize higher planes of dimension as interactions between whole continuum lines which interact and exist parallel to ours. To move through the fourth dimension is to jump from one space-time continuum to another on the same timeline. To move through the fifth dimension is to move from one space-time continuum to another on the parallel plane (in figure 3, the shaded planes).

You might be thinking, “Well why is this relevant for me? I can’t jump between different dimensions of the universe.”

Since movement along parallel planes happens so fast (due to the instantaneous nature of the singularity), we can actually move along these higher dimensions without noticing it. Every individual space-time continuum diamond holds one of an infinite number of events that could take place as particles move between the selfsame point. In other words, each universe is a moment; each universe is one of an infinite number of eventual outcomes that could result within a reverberating point of time. (These eventualities are like the different heights that the ball could fly each time it’s kicked over the fence. It doesn’t have to fly to the same height every time, and there are an infinite number of height integers that it could reach.) So, in actuality, there is no space-time continuum at all, but a unity of moments representing the number of possible outcomes of a single phenomenon (or the integers at which a ball may soar when kicked one Friday afternoon), within which time is manifest by jumping through and connecting these moments.

How do we conceptualize this concept of infinite time and the infinite possibilities of a world existing within and between single points? We can think of them like our own lives, yours and mine, which will end as others begin and that began as others ended. Our life is a singularity; we see the light coming out into the world through our mother’s womb, and we see the same light going through the tunnel out of it. Our life is a point within a larger space-time continuum, like the shaded section of figure 1. There are many other lives, moments, points, occurring at the same time within the same space-time continuum. To compound that, the space-time continuum that we’re in is a point in itself existing in the midst of an infinite number of other space-time continuums. To compound that, that system of space-time continuums, all occurring at the same time, is actually a single point initself. Thus warrants the equation illustrated in figure 3. The timeline of our lives is actually a series of random, instantaneous movements between different space-time continuums. To be sure, we are single points existing within other single points, and those points comprise one single point. It may seem as though we’re inconsequential. That’s true. But, as single points, we as humans—we as sentient beings—also hold within us an infinite number of space-timelines and singularities. As we exist within a compound of singularities, another infinite number of levels of singularities exist within us. We’re big and small, simultaneously, or alternately.

It may seem to you at this point that I’ve already mooted my own purpose in writing here. If everything was random, and time may have a destiny anyway, why tell such an inconsequential story? Why tell a story that may not have even happened? Why dwell on the inconsequential? Well, I might then turn that question back onto you: Why live it? I believe it’s the connection we want, regardless of inconsequentiality or fate. We want to connect to the people who came before us, to the people who might come afterward, and the world and universe around us. We want to connect worlds. And isn’t that why we tell stories anyway? Isn’t that what we do to give our lives meaning?

In writing this, I feel the very emotion of insignificance and magnitude of which I’ve just spoken. But remember, it is but a blip. I admit it. My friends and I are micro-blips. You are a micro-blip. But we’ve embraced our inconsequentiality. The stories we tell, even though we got them from books of fabricated history, could be completely true and not true at the same time in different parallel universes. Just like the Library of Babel contains every variation of every series of alphabetical symbols, representing every book which has ever or may ever be written, complete with every possible typo and plot adjustment, existent alongside every variation of utterly meaningless strings of symbols. Do we dwell on books of nonsense? No, even though they are far more abundant that the books we can comprehend. After looking through galleries and galleries of books of nonsense we may stumble upon one—or even simply a line or paragraph of one—which contains meaning to us, with relevance and connection to our lives, just as we may travel through space for eternity and only happen once upon organic life; there we are stricken with the sublimity of existence and meaning within an overwhelmingly meaningless void. And that is what matters. That is what our brains sift from the mire of infinite reverberations of these points which comprise our universe. The important thing with our life, or our history, or with any story for that matter, is not its truth, but how it connects us.

Because it’s all true. Or, rather, it’s all possible.

[The Number 3 has Profound Implications]

The Way gave birth to unity,

Unity gave birth to duality,

Duality gave birth to trinity,

Trinity gave birth to the myriad creatures.

The three branches of government: the executive, judicial, and legislative; the Holy Trinity: the father, son, and the holy ghost; the triangle being the most resilient of all geometrical shapes; formalist narrative structure: beginning, middle, and end, which translates directly to the metaphysical narrative structure of birth, life, and death, or, alternatively, life, death, and after-life. These are just a few of the many sets of three which populate our society, mathematics, and ideology. But the most immediately pressing instance of the profound implications of three, and that which we perhaps take most for granted, is that there are three dimensions which we perceive. Of course, though it is elementary to point out, the first dimension is a point without mass or depth; the second dimension is a line, which is merely an infinite series of points, regardless of the length of its segment. Matter as we know it cannot exist in either of these two rudimentary dimensions. Matter, to have mass and depth, must exist in a minimum of three dimensions. The question thus arises: is it because we exist in a three dimensional space that we are endowed with three-dimensional assets, or is it the necessity of human existence to create around itself the three-dimensional space in which it must inhabit. To be sure, a human brain could not exist in two dimensions, or, otherwise stated, as a two-dimensional cross-section. It would fail its purpose. We need three dimensions, at a minimum, in which to exist. So, does the three-dimensional brain exist because there are three-dimensions, or are there three dimensions so that a brain can then come into existence. This is a chicken/egg quandary. And, therefore, it is not of very much interest to us presently.

What is of interest to us, however, are the implications which three dimensions have upon our concept of infinity. Much like human life needs three dimensions in which to exist, infinity itself is contingent upon three to exist.

Let us first assert that we may put things into Context within a three-dimensional plane, that is, we can determine their exact location in 3-D space per se. Two dimensions only offers relativity, things as they exist relative to one another as a cross-section of 3-D space.

Only on a three-dimensional plane can we account for all instances of infinity. A two dimensional cross-section only represents infinity on a linear plane, that is, length-wise by height-wise. Infinity length-wise is still infinite, and Infinity height-wise is also infinite, but in a three-dimensional plane, there is also depth of infinity. We must thus account for Infinity Length-Wise multiplied by Infinity Length-Wise multiplied by Infinity Depth-Wise (or Height-Wise, depending on perspective).

Infinity as we know it, as [∞l*∞w], is two-dimensional. To account for a three-dimensional infinite model we must multiply this value by itself. For the purposes of argument, let us define this value of [∞l*∞w*∞h] as [∞^2].

So: infinity can only truly exist in three dimensions as a multiplicity of itself.

BUT, the vast multiplicity of infinity is also the nature of its singularity. Infinity is by nature a controlled value; so its composition progresses in theory from the multiplicity of a three-dimensional model to the singularity of a one-dimensional model.

But the limit is not yet set.

By accounting for itself as a component of its own value, that is, by assuming itself as one of an infinite number of other components of itself, it is compounding itself. That is, it is bigger than itself. Or, in other words, the infinity we know is merely a small component of True Infinity. True Infinity is in fact every instance of infinite infinity, thus, it not only never ends, but it is continuously expanding.

To account for all instances of infinity in a three-dimensional plane, as anticipated by itself, would be a tedious and daunting task, nearly impossible. Therefore, we must value infinity to the infinite infinite^∞ power [∞(∞^∞)] as itself , per se,“∞”. Thus, the singular “∞” accounts for all multiple instances of itself, or, otherwise stated, it contains all infinite possibilities of itself. It just leads back to itself, multiplicity back to singularity returning to multiplicity again, and like that it continuously expands and contracts like a living and breathing organism.

Using the model of the Cartesian plane, the infinite x and y axes account for the conventional two-dimensional model of infinity that we are accustomed to, but the addition of the z axis, which runs along the trajectory of infinity’s infinite exponential sequence, provides the depth which is essential in an equation to provide a complete three-dimensional scope. And infinity has three dimensions because it accounts for every possibility of itself, thus anticipating its own infinite nature.

So we may assert that not only does infinity to the infinite infinite^∞ power (or ∞^3) exist on a Cartesian plane with three axes, but it is the plane itself, thus accounting for and including the very nature of its own being; i.e., “∞” is the mother of all self-engulfing sets, containing all infinite sets of all infinite possibilities of itself.

In other words, there is no way to prove the existence of True Infinity except by itself.

In other other words, to define “∞” we must simplify it instead of expounding it, for “∞” itself is already expounded to its own infinite end.

To further support this conclusion, let us reassert that the plane has to be three dimensional or the model would find its own limit. In other words, we can confine Infinity Width-Wise to the height of a single point, without depth, without it compounding itself (expanding in terms of height or depth x width) as it does in a three-dimensional model; in a two-dimensional model, infinity does not anticipate itself.

In any three-dimensional space, “one” [1] represents infinity [∞] at a finite point in the plane, whether that one be a human being, a planet, a galaxy, or ∞ itself, while still itself constituting infinity, in part and in whole, as the plane itself is infinite.

In other words, the multitude is inherent in the singularity and vice-versa, and “infinity” is the expanding and contracting of this singular multitude between the two extremes of “one” and itself.

It’s all just fluctuating, constantly in flux between infinity and none; flowing. And existence, on any plane, is the oscillation between vibrations of the infinite.

By antarahcrawley

simultaneously or alternately . . .

October 20, 2014 – 3:13 am

[excerpted from the introduction of the novel cncsb by antarah crawley]

Simultaneously or alternately, you may inhabit any number of infinite and often incommensurable energy states, or realities. We are anchored, at least in perception, to our locality while being free to traverse what Huxley calls the whole spaceless, timeless world of universal Mind. We must further reconcile the egregious offense of being born into a social system as a self-aware and self-centered entity. I’m being bitter. “Egregious offense,” as if sadistically employed by a sentient and sovereign creator. This Introduction will essay toward the conjecture that there was an origin place, though by no means aware of its self or its repercussions. It’s far more likely, to echo Gass, that the real world fell out of bed being born and broke like a dish, so that whatever once might have worked no longer does, and whatever was whole once is now in pieces. This accident was likely met at the hands of a force like gravity rather than a child as playful or person as clumsy as this god must be. Should its intentions be sound, and we are its playthings, then it must have a wit and intellect bent on the sadistic. To quote again that Good Doctor: Had God had the wit of Henry James or Alfred North Whitehead, He would have done better by us; as I am sure, were there one, He would have had, and would have done. What do we really know besides our locality and the consciousness which engulfs it like a cosmic egg? We must not rely on powers as overt as the divine nor as base and corruptible as the social to guide our lives. As with all things, this life of our warrants balance. An effective life is based upon harmonizing with the most immediate reality in the most fluid and adaptive of manners, or embracing each individual moment as if it were wholly self-contained. Yet we know that they are not self-contained; they are not absolute particles. These particles of time occur in waves of probable eventualities, as a result and in anticipation of the series of eventualities which have produced and will result from that moment, temporal motifs which may fork from the present as in a circular crossroad of infinite radius, where any direction embarked upon may lead to yet another probable outcome of a limited but infinite set. Yes, it is inherently a paradox. We can escape the frustrating probabilities of random occurrence only by exiting the universal system through descent, as through a hole, or ascension, as in obliteration. Furthermore, our individual consciousnesses, which are built upon a seemingly organized linear progression of these series of random happenings, may influence our decision at these crossroads. We must harmonize our unique perception of a rational system of relevant probable eventualities with the infinite scope of the paths lain before us. Synthesizing with the possibility of a future as based exclusively and inherently on the present which has come to fruition by way of one single set of this ubiquitous and lasting system is the function by which we are to remain assuredly and absolutely on our way.

By antarahcrawley

the introduction

October 16, 2014 – 3:16 pm

this is the first post of the new syllabus to inaugurate our arrival into this empty lecture hall into which we are manically screaming, let us reproduce an except from “the new syllabus: a brief account,” an essay upon the movement, which may or may not be published here in full (you may be asking yourself: where else would you publish a brief account of the movement but on the very website thereof) (it is complicated) (its history has already been well expounded [by me] though it has just begun) (it is part of a bigger work: another introduction, to a novel [again, by me]) (we may compromise the structure by removing it from context) (you will take what youre given)

Adherents to the New Syllabus formed a somewhat militant cohort, although most of the members self-identified as pacifists. How their politics bent left as west while their intellect remained far from confrontational could only be apprehended through the convoluted literature of their metaphysic, which [Walter] Kogard [a key member of the movement] left unnamed, though certain critics (notably, Susan Strehle in Fiction in the Quantum Universe, 1992, an indispensable prerequisite to the present school) describe it as “Discrete” or “Actual” Taoism. The scientific implications of Strehle’s Actualism upon the literary and religious philosophy of the NS will be later expounded. Politically, one could distill their message into the slogan “The state’s demise is in its stars,” which meant that while the Syllabus advocated such an end, no action was needed to fulfill it. The use of developments in the new physics to support key tenets if philosophical Taoism and the fulfillment of the inevitable Way formed the foundation of Kogard’s unique brand of passive anarchy. And the Syllabus followed Kogard. In practice, they did not so much antagonize the state as disincline themselves to apply rules of law and conduct to their actions. Most of them actually led quite meaningful and productive lives.

The dissenting politics of the New Syllabus naturally influenced their linguistics, aesthetics, content, and form. Ron Silliman makes an interesting foray into the intersection of protest and poetics in his superb and important essay, “Disappearance of the Word, Appearance of the World,” from The New Sentence: “What happens when a language moves toward and passes into a capitalist stage of development is an anaesthetic transformation of the perceived tangibility of the word, with corresponding increases in its expository, descriptive, and narrative capacities, preconditions for the invention of ‘realism,’ the illusion of reality in capitalist thought.” The significance of this commoditizing effect on language may strike the contemporary reader as familiar when we consider the command of that unworthy king Franzen to make the text “transparent,” to make the novel as consumable as television, as if their audiences constituted the same market; how this mantra infiltrated, if but unconsciously, the approach of everyone from bestselling hacks to internet alt lit gurus to confessional memoirists to Pulitzer Prize winners of this century (and might we consider furthermore how Gass has felt about that Prize, being awarded almost pointedly to the most mediocre and remedial of works toward the effect of giving the consuming public only that which will appease its lowest common denominator, degrading the prime rib to the commercial quality of a Quarter Pounder). Although, this was not a strictly modern trope. Language has had its enemies since the dawn of capitalism itself, which is namely the culprit for this leveling of meaning across all written mediums, from poetry to subway ads. Language, under this economy, must be subverted to invoke the absolute reality of the market, and, as Silliman continues, “These developments are tied directly to the function of reference in language, which under capitalism is transformed, narrowed into referentiality.” To what is this subverted language referencing?—to the social dynamics of capitalism: “Words not only find themselves attached to commodities, they become commodities … torn from any tangible connection to their human makers, they appear instead as independent objects active in a universe of similar entities, a universe prior to, and outside, any agency by a perceiving Subject” – hence recent contemporary literature’s desire to suppress all evidence of style other than a minimal, understated, gritty, realistic stylelessness, as if stories were universally applicable advertisements for the human condition. The New Syllabus was aware of this convention to efface the text in favor of a numbing pleasurable effect, and desired no part of the racket. The world which they sought to represent was not the world of consumer capitalism and its annexes, it was not the world of the suburbs or of Freedom. It was the discontinuous world between the deepest of human consciousness, the erratic absurdity of nature, and the sadomasochism of American society, things which are inherently unmarketable. Thus they who dissent from the approved reality become dissenters of the state. And this anarchy becomes not merely a war against the state but a war for representation itself. If we are to consider the import placed on the marks lain on pages, and the whole scam perpetrated by American society to suppress and quell their unique meaning, then the old NS mantra rings especially true: Wizen the Mark, The Jig is Up!

Gass writes that literature is written in solitude and read in silence, and this suppression of observed matter has exercised its effect through the ultimate erasure of the scribe in the wake of an erected reality in writing. Silliman writes that going forward from the introduction of the book and, later, the novel, as facets of capitalism’s strive for absolute reality of the subjection of persons and resources (in fiction, it is a subjection of the creator, either to exalt The Creator or to bring into relief created entities [commodities] as absolute), authors saw increasingly less of their audience (just as the factory seamstress never saw the wearer of her dress) until such a crucial point that Barthes declared their death (as if commodities sprung spontaneously from the miracle of the capitalist machine). (It may as well by now be said that everyone is dead: God, says Nietzsche; Author, says Barthes; Novel, says Sukenick—We are all deceased; we are not postmodern but postmortem; and our modern bodies have decayed; nevertheless, we persist through this bleak subreality …) The New Syllabus retains the need for personhood, the acknowledgement of the hand of the scribe upon the world she has wrought in words; the person is of import; she will not be suppressed by the tyranny of colonial states. Further exacerbated by the quantification and analysis of human data collected increasingly more often in a digitized world, whereby, as Jonathan Crary writes for Newsweek, we’re turned into monetized bits of information, the NS sought to exalt the human in all her physicality, both in body and in text. “In [this] new phase of global capitalism,” Crary writes, “…every possible area of individual and social existence is being reorganized to coincide with the demands of the marketplace. The formula is to financialize whatever used to be part of personal or private life, or owned in common,” as in the public domain of internet profiles. Neither are humans susceptible to profiling, says the NS, as we are not so conformable as to be contained within a standard mode of presentation (which is why, in my opinion, Tumblr, with its customizable themes, is far more creatively conducing than Facebook). The real person’s wont is to break out of this rigid ordering and analysis of a spontaneous life; thus are the dissenters prone to be labeled as “experimental” in the world of literary review. This perceived “experimentality” constitutes rather a rejection of capitalistic commoditization and conformation of linguistic conventions. If the writer wished to turn her commas into colons and to indent five times minus one for every succeeding paragraph, then it shall be as warranted as an endstop like this one. Texts, just like their writers, have a right of individuality, and it is the glory of this great nation that we may all express our true selves. One will dare to wield one’s will within the world both real and represented. The NS sought, in this regard, to occupy the page just as their forebearers had done in Zuccotti Park those many years prior. It may seem hypocritical now that Kogard championed all of this having already made his monies in the capital marketplace, yet that success was precisely what allowed him to rally against it so flagrantly, and allow those other artists of similar mindset and skinnier pockets to pursue their important work in this field.