Introduction

The purpose of the geopoetics is to reconceptualize the earth. We know that this is necessary. We know that it is impossible. It is necessary because it is a common reductionist conceptualization that has allowed the exploitation and abuse of her body. Yet for the very same reason it is also impossible. As humans, a non-reductionist notion is not available. The scope of the earth is far beyond what any one person can understand. She is vast and incalculable, a plethora of being. She is all of her inhabitants. She is you and me. Our goodness and our evil. She is all sentient and non-sentient beings. All genders and bodies. Everything that is alive and all things dead. All rivers and mountains, all ghosts and spirits, all animals and plants, all microbes and viruses, their minds, their history, our minds, our history, all memories, everything that has happened on, over and under its surface and all the possibilities and hopes of what has not yet occurred. Not, however, as isolated events, but as integrated parts of a unified, ensouled and evolving whole. The consequences are clear. A geopoetical examination must stand without ground. It must question the notion of time. It must hover the void. It cannot have any purpose, no predetermined function, no cause, no motive, no predefined reasons for why it exists nor any assumptions about where to begin or end. It must improvise. It must stray. Yet it must still be determined. Because the fatal threats that the earth is now facing is a result of a coward indeterminacy that has allowed the earth to be spoken of as a non-sentient entity. This cannot go on. The earth calls on us to make a difference. We feel it in our bones. We hear it in the wind. We see it in how the mountains reflect the sun. The Geopoetics is an answer to the call of the earth. It does not claim to be exhaustive or comprehensive. It does not claim to solve all problems. Yet it is an attempt to do what needs to be done and to articulate what we take this need to be. By identifying the central mechanisms of how the earth is conceptualized, it aims to expose the most pressing problems, analyze their underlying causes, offer some suggestions of how to handle them and thereby to initiate the movement towards the core: The irreversible and shared emancipation of all earthbound beings.

To reach this end, the book is divided into three parts. The first part - Anahata - concerns the future. It identifies and outlines three visionary moments in relation to what we imagine to be the effects of a fully liberated earth constituency: (i) true individuality, (ii) transspecific communication and (iii) geocracy. The second part - Lethargy - concerns the present. It lays bare a number of contemporary challenges centered around three core concepts: (i) humanity/anthropocentrism, (ii) voice reification and (iii) power accumulation. The third part - Deontology - concerns the transition. It contains a number of suggestions about what we could do and it outlines three core courses of action: (i) the substitution  of the emancipatory subject, (ii) the dereificaton of language and (iii) the constitution of a full scale geocratic world order.

Part One - Anahata

1.n. The basic visionary principle is simple. When we no longer think we are better than the other beings that inhabit this earth, the rational faculty of our souls will finally transcend the limits of the competitive individual. Would it not be nice to be able to speak without the limitations of anthropocentric semantics? The function of our language is not confined to the sharing of information. This is a mere side-effect. Our voices are more than instruments. They are manifestations of reality. The separation of the voice and its source will heal. The experience of acoustic interaction will become a source of authentic sympathy.

1.n. We anticipate that at least two things will happen when our voices are no longer confined to conversation and negotiation. First, we will no longer be able to think that words are representations, and, second, the flow of information will spill over. Reality will no longer be a mere iteration of already established relations of signs. All the secrets that used to constitute our shared reality will lay open in the light of the day. Reality will no longer be possible to mediate, contain and control. Human conception will reveal its insufficient resilience and we will finally realize that a proper understanding of sentient experience requires shared mutational language.

1.n. The evolution of our capacity for discursive deliberation has been described as a poem. The world does not only emerge in the poem, but it is the poem. Poetry is not an medium, but a materialization. Malarmé, of course, was too humble. Our vision is larger. As we start to dismantle the self-conceited notion of a hierarchy of intelligence, our ability to listen will expand. Rapidly. When we realize that there is no top and that no one occupies it, we will begin to hear what our ears were designed to do from the beginning. The birds will talk. The trees will laugh. The water that falls from the sky will cover our fragile bodies with dense songs of medical memories. Then, we will slowly start to understand.

1.n. Our experiences of what it means to be sentient will soon become more and more common. As our numbers grow, people will not only start to open up for a type of communication that can transgress individual experiences. This will also allow for the expression of sub-individual, shared and hybrid identities. Each individual thought process will be able to take advantage of the network of transspecific connections that spans our planet. The consequences of this linguistic transformation will in many ways be revolutionary. Not only with regard to human relations and to the conditions of how we live and work. But also, and perhaps more importantly, with regard to our self-image and identity. Our encounter with the earth’s immense source of geocentric experience will change how we assess the conglomerate of historical and conceptual knots we traditionally call the human mind. Political changes will follow naturally. Our decisions will start to be informed by panbiotic considerations. Policy development will be made on the basis of a syngeologically integrated process of evaluation. All forms of life will be part of the process and this will guarantee a peaceful and smooth transition. We will both be able to dismantle our current monobiotic power structures without casualties and to identify the conditions for a syngeonomic constitution. With time the results will emerge. The evolutionary development of a geocratic world organization -- to be known as the United Lifeforms -- will make all earthbound beings free and all hierarchical power structures obsolete.

1.n. There are many reasons to think that a geocratic world order is a desirable part of our future. For one, as we dismantle the motivational forces produced by hierarchical power structures, social affiliations and geopolitical positions will no longer matter. No one will be well-connected, famous or born in the “right” family, because there will be no need to fake who you are. Geographical positions, strategic locations and bilateral agreements will be obsolete notions, because there will no longer be any enemies besides those who you respect and trust. There will no longer be any relations of envy or pride. Socioeconomic circumstances will instead be conditioned by other factors: Phytosemiotic, transspecific, bioneural hermeotics. Let us take a look at these factors, one at a time.

1.n.1. Phytosemiotic hermeotics is the science of how to communicate without words. This is what the plants do. This is what the sun does. This is what we do when we run out of words. It is nothing new. It happens every day. Yet it is a skill whose silence always makes it underestimated. This is also why we are not dealing with a hermeneutics. Understanding does not require interpretation. It requires communication. Hermes, the greek god, was a messenger. Not an interpreter. The messages from the earth is not something we are supposed to interpret. Either we get it, or we do not get it. If we do not, there was no message in the first place. Silence is no excuse. Neither is metaphorical silence. We want to hear it loud and clear. Of course, Hermes was also a thief and a impostor. But we will just have to accept that some things are lost in translation. The edges of our identities are not that well-defined anyway. They are not supposed to be. We flow in and out of each other. At the end of the day, that is the point. I am nothing but the microbes in my guts. That is why I need to reevaluate my identity. I need my hermeotics to be phytosemiotic, that is, I need them to work on such a general and abstracts level that the trees understand.

1.n.2. When something is bioneural this specifies a physical connection and the connections between our bodies of thought. Think: Our bodies are their homes. Their bodies are our cities. The idea is much more complex than it seems. We must combine two thoughts by means of two examples: the termite mound and the microbe in our cells. We cannot live without them. We are nothing without them. This is the bioneural connection. Thought and body is the same. They can be understood and felt. A home is both a thought and a physical place. We are the homes of the microbes. But they are also our thoughts. We think with them and we live with them. This is how we must start to understand the future of our cities and identities. A city, a body and a home will no longer be separate things. We will no longer live in dead blocks. We will live in living things. Just as we have always done (but temporarily forgotten).

1.n.3. The transspecificity of our communication is what will make it possible to be more than an isolated memory. Transspecific means: beyond the borders of species affiliation. At the end of the day, it will not be that important if you are an elephant or a lady bug. Our human identity will not be particularly central, even if we will still occasionally use it as an argument for a particular height of a hallway or a ladder.

1.n. It is clear that we must begin with what we already know. This mean that we must start with what our society thinks is closest to our hearts: economy. The notion of economy is however much richer than often assumed. And insofar as we manage to reconcile it with its original meaning, one thing will become clear: The eco in economy and ecology is the same. Both terms comes from the greek word for house or home (οἶκος). Our home is the earth. Economy is the care for the earth. Nothing else. This is what will condition our socioeconomic circumstances. This will be the measure of our identities. The constant of Aphrodite, the phytosemiotic fire of economy. She will be conceptualised in the foam from the foliage.

1.n. On many levels, everyday life will look exactly the same as it does today. We will laugh. We will die of age. We will see in the dark and we will scream when we are born. The big difference will lie elsewhere. We will see it in our dreams. They will no longer be our own, because we will no longer be dissociated. We will no longer live on an isolated plane of existence. The meaning will come back. We will know why we are on this planet and we will know, just as all other sentient beings know, what we are supposed to be doing. This does not mean that we will be able to finally answer the question of being. Because this question is an expression of our cultural dissociation. It is not, as has been assumed, an expression of our finality. This characteristic will of course not change. But we will no longer think that we are the only type of being that needs to be free. Freedom will no longer be understood as a human prerogative, because we will realize that freedom is not about choice. Freedom is not about the anxiety caused by the empty future or by the responsibility involved in choosing a career. Freedom is the experience of realizing that the world is open. This means: The word is open because you are a part of it. Not because you are isolated and alone. In this light your responsibility is not a question of debate. It is not up to you to decide what your are supposed to do. This is, and was, clear from the beginning. Sustain and develop earth as a livable place! This is our shared destiny. Necessity and coincidence are the same. Freedom and responsibility concord. The existential problems will be secondary. Your essence will still need to be defined, but you will know why it matters. It matters because you will need to find a line of work that will contribute to our shared evolution as the largest form of life we know: earth.

1.n. It is important to look at things from different angles. We must ask: What can we expect? The answer is exponential. The further the process goes, the easier the task will become. Our roots will run deep into the soil. Our thoughts will reach far beyond the clouds. The experience will be resonating. The larger it gets the faster it expands. The first steps will be subtle but dramatic. Our shared emancipation will accelerate exponentially. More and more will get involved. Hidden layers of shared space will be revealed. As humans we will encounter oceans of unexplored territory. Yet our humanity will be diminished. As our eyes meet other eyes, the somatic differences will be neglectable. With a free mind, the body will be flexible. With a flexible body, the mind will be free. At first, these encounters will be bewildering. They will feel like riding a telescopic roller coaster. The eye of the spider will be as big as the elephant’s. You will see what they see and they will see what you see. This will make a big difference. After a number of years, we will start to make different kinds of decisions. Some will travel in, some out. Our horizons will expand and be differentiated. Each will find a suitable place. Our shared specificity we shatter. We will find different narratives that better describe who we are.

1.n. On some levels our situation will however remain the same. We will eat and sleep. We will hope and dream. The only difference is that we will no longer quantify these experiences as isolated events. Think about it in this way:  Our system of counting will be different. In lieu of mereological arithmetic we will use the arithmetics of intensity. This is nothing new. This is what the bees have been doing for a long time. But their efficiency has yet to be understood. The point is simple: Their dance is not a measurement of distance and direction, but of effort and experience. They do not count the meters between the flower and the hive, they live the distance, and they communicate this life. All factors are included. The strength of the wind. Larva traumas. The closeness to water. The level of competitive spirit. The position of the sun. But the other bees will have no problem of understanding this, because the life that conditions the information is shared. This, of course, is an extremely efficient way of communication. We will adapt. There are no physical barriers. As for now, however, we cannot predict what will happen. In the long run things will get complicated. But intensities have no beginnings and no ends and intense arithmetics is no exception. Think about the computers we could make. Think about space. The black skies. The organic structures. Imagine the glowing lines, against a dense deep blue sky. A growing night. Traces of light: water, plasma, tissue.

1.n. On a political level this will have tremendous effects. Our habitats and organizations will evolve into a new level of shared responsibility. The political organization of the earth will correspond to a completely integrated and organic whole. On the level of identity this will express itself in terms of absolute autonomy. There will no longer be any rules to follow. There will be an absolute and uncontested right to be and to act in accordance with your own will. Conceptually this may be hard to understand. We are used to the rule of law and the survival of the fittest. But as the panbiotic emancipation evolves, all competitive factors we gradually disintegrate. Even if this change will only be conceptual, it will make a big difference. Not only will we realize that there no longer is any real competition to take into account. As we recover from the effects of the darwinian model of evolution, we will also start to understand that our own bodies are just as integrated with one another as the earth itself is differentiated. There is no competitions between the parts, only communication and aid. There is no struggle for the resources, because there are no resources - only life. The microbes are the eyes of the bear. The bears are the eyes of the mountains. The mountains are the eyes of the continents and the continents are permeated by the glowing flows of geobiotic blood. The lava is as alive as it is hot. Not even the stones can be ruled out. There would be no hemoglobin without iron and no iron without fire. Look at it in this way: Autonomy is telegenetics. We are supposed to do what we think is right. We are closer to each other than we think. We are already inside one another. We live inside each other. That is the consequence of a mineralistic point of view. No location without tryptophan. No meaning without serotonin. No history without noradrenaline. No names without semionin.

1.n. At the end of this age, language will finally leave the constraints of communication. At the other side of the panbiotic turn, our words will be much different. Yes, we will still say yes and no. We will still cry when we are happy and scream when we are mad. But the difference will be that our reasons will be different.

1.n. When we have lost our hubris, our languages will no longer be instruments. They will be forms of curiosity. They will express themselves as a type of touch. Like the spider's web, our words will be externalized senses. We will feel how we are touched. This involves a deeper understanding of the reasons for why we persist. We will no longer ask: Why I am here? We will ask: What can I do?

1.n. In the future, the answers will be different. We will all contribute in different ways. But one thing will be clear. In a world free from the burdens of oppression and competition, our communication will be absolutely inclusive. This we may call phytosemiotic awareness: Clear and unobstructed communication between all sentient beings. We share this desire. Curiosity exists as a natural law. It exists in all forms of life.

1.n. After the panbiotic revolution, our political organizations will assume a different form than they have today. As we move from an artificial to an organic form of global organization, there will be no rulers or ruled. No subjects of dialectic governance. Even if hierarchical relations will continue to exist in individual relations, they will serve no function on the more generic level. Instead of a hierarchical structure of power, we will have geocracy. The word derives from the  two greek words ge (earth) and archê (rule). Geocracy would be the final reign: When the earth finally rules itself there will be geocratic autonomy: A decommodified and disempowered world.

1.n. As geocracy starts to establish itself we will see the emergence of a new world organization, the United Lifeforms. We do not yet know what it will do. But we can imagine how it will feel. The experience of it's growth will be like an inverted backward movement. Like a filmed vertigo. Backwards and forwards at the same time. Because the transition to a geocratic constitution will not be a revolutionary movement. It will not be something that is accomplished by force. The principle, instead, is better understood in terms of retreat and retraction and. As you know, we have already withdrawn.

1.n. As in our shared human history up until now, the withdrawal will be led by a white rich male. One at a time they will give up their power. Not by free will. Not because they realize it's necessary. Not because they understand that their voices will forever sound of violence. But because the transformation of language will give them no option. We translate for the future: white rich male = the first withdrawers. This is how they will be remembered. And for this reason, there will be no resentment. No lingering hate. Only love. We shall sing beautiful songs about their exodus. We will read about their self-sacrifice. They will remove the keystone. The rest will follow. The yellow. The red. The brown and the black. She will be the last human ruler. Mammy Jezebel. Inside each and everyone of us. Her reign will be the perestroika and the glasnost of our era. She will open up for the inevitable. She will help us to reconcile our memories with what we know will be necessary.

1.n. Geocracy means: rule of the earth. This does however not mean that the earth should be considered a kind of autocratic pseudo-individual. The power of the earth will not be reduced to the realpolitik of men. Our understanding of policymaking will instead need to be heightened to her level of complexity. Everything at once. Total power drain. Like a glass of water spilled on the table. Everything will spread out as much as possible. Everything is essential. Each being is key. Like true holograms. Each piece contains the whole.  

1.n. From a global point of view, that is, if we look at earth as a whole, the geocratic organisation will be absolutely flat, with one exception: the Envoys. Even if they will not strictly speaking be representatives  - since they will not represent any separate group of individuals -  they could still be considered a kind of residue from an old form of society. The primary role of the Envoys will be to listen, to inform and to destroy. They will listen to our complaints, they will inform us of the tissue that binds us together and, with all the force they can gather, they will destroy any signs of accumulated power. Instantly and without exceptions.

1.n. The Envoyes will not make any political decisions, in the sense that we understand the word politics  today. They will not have any more power than anyone else. But their function will still be essential. They Envoys will be the individual embodied judgement of the whole, like flowers or mushrooms. They will be what is seen above the surface.

1.n. As the rest of us, the Envoys will be educated according to local arrangements. They will not receive any special education or knowledge. But they will need to do it voluntarily and they will need to realize that the job cannot be completed. There will not be any rules that prevent the Envoys from having children or establishing families, but these families and these children will need to be able to handle a life on the move. Because this is the only rule: The Envoys cannot stay. They must move on. They are not allowed to settle down and they are not allowed linger. The envoys must move. They must roam the earth and scan her surfac for white pyramides like a swarm of electrified killer bees.

1.n. Besides their function as the shepherds and destroyers, the Envoys will also help enhance the methods of Entoitechture. Entoitechture will be the name of what we today call architecture. The procedures and theories will have many common traits, thus the name. But since all entoitechtonic building-materials will be  alive (e.g. as organic, crystalline or biolithic life-forms), its methods will also be a lot different. The basic principles of Entoitechture will be this: Our bodies are their homes - their bodies ours.  As we learn to embrace this relation, our cities will grow. Not metaphorically, but truly. There will no longer be a difference between city and forests. The mountains will be our homes and our apartments will be made of flesh and blood. It will all be integrated in a large self-conscious organism.

1.n. The external differences will not be that big. We will laugh. We will die of old age. We will see in the dark. We will scream when we are born. Yet the woods will whisper through my roots and tell me what i need to know. When I forget myself, she will drag me back. Wake me up.

1.n. In the future, no one will live off what someone else does. There will be no middle men. No investments. No stock. They will all burn in the phytosemiotic fire of economy. Ignited by the constant of Aphrodite: Profit will no longer be profitable. There will only be production. The organization of the home will reclaim its name. There will no longer be anyone that manages our economy. There will be no brokers or layers. The Envoys will see to that.

1.n. When we start to listen to voices of the plants, that is, when we start to look beyond species boundaries and listen, it will emerge. As a body of thought. As the art of communication. And then, when we finally start to hear what they are saying, the forests will grow. Not metaphorically, but for real. It is very simple, really. Some do it every day. Think about it like this: Our fingers know. When I am away, I turn on the radio.

1.n. The point is not only that there will no longer be any speculative investments. The this is that there will be no wealth, or accumulated property, at all. No contracts. No acquisition. Only abundance. Heavy, wet, sticky and alive. Other types of feet will cross our paths. Other values will govern our economic calculus. Our rational desires will be reimbursed for their lost objects. We have feet, paws, tarsometatarsus, claws. We linger in the hot trees and in the soft soil. Our shared space breathes. Clearly, there will not be any taxes at the end, either. Although, we shall keep them as long as necessary. Nothing, in fact, will be public. But nothing will be private either. No private property. Nothing in common. Only use and reconstitution. Think about is like this: In a world with only direct transactions, it will not be possible to accumulate wealth or capital. All laws governing property and ownership will be obsolete. The documents will be recycled. The electrons will be used for better things. Instead of protecting what is yours, you will protect the independence of what is furthest removed. On the other side of the planet. What is the opposite of what you are thinking about? What is as dissimilar to your genome as possible. We read: “that is so”. We call it autonomy. One should do what one wants. It requires self-determination. The result is telegenics. It is like a tender embrace. But overwhelming. We share our feelings over incomprehensible distances. Soon, there will be nothing that limits their intensity. Take joy. It will get a thousand new names. Its nyxophonetic traces will glow in the dark. Like early morning fog, the laughter from the entoític cities will linger long into the new day.

1.n. Our cities will not be like they are today. Not only because chemistry will be pathotrepsic. But also because we will realize that the chemical compounds are aware of what they are: No subjects without tryptophan. No meaning without serotonin. No history without noradrenalin. No names without semionin. The last is yet to discover. But when it is, the biotectonic streets will branch off like veins. To imagine how this will work, it is necessary to leave certain notions of projective and spherical geometry behind. In the situation we are dealing with, there will be no difference between the ladybug and the gauna. Here they will stand eye to eye. There will be an automatic apparatus that translates. It will translate like a pair of binoculars. The complex cell structure of the compound eye will flow, like blood, into the iris of the observer.

1.n. How could it have taken so long? Why did we not listen? Perhaps we must be forgiving. It was hard to know. But now, now when we have understood the first word, there are no longer any doubts: S a r g a s s u m.

1.n. The utopian aspect of this vision is actualized as a longing for a common and unified world. We long for the intensity of the dancing bee. We feel the drag, the most and the light.

1.n. Besides its function as an example, the ladybug also symbolizes an cognitive-cosmological ideal. She show us how to establish a proper continuation of space. Her black dots eats the fear. She is the key. She is the link. She shows how near and far concur. She show us to be big and small at the same time. She crawls up, red, on the top of your finger and speaks with high, vibrating overtones: It is a common phenomena. It can be synchronized and unified.

1.n. The earth is the measure. Each meter is a moment, a lived measure. Between her marbles of soul there is an incomparable sweetness. It comes from the rose hip and the dandelion and is regulated by the withdrawal of referential clarity. The purpose is to activate our inner understanding and our imaginative co-creation. Our nerve cells have developed in order to share their knowledge with one another. They linger in biosemantic gel. The surface shines from its polished vestibular optics. It is given by the midwife. Yes, it's only weed. But it is so beautiful to watch.

 

1.n. In the future there will be no identification. No falsification. No identity. Only friendship och friendly neighbours and agreements. No boards. No bosses. Only global communication. Only work and camaraderie.

1.n. It is worth to repeat: She is the key. Speak about her. Coccinellidae. Black and red.

1.n. From a less anthropocentric perspective it is perhaps possible to think that consciousness is a field that experiences itself. It has a feeling of itself. Through this and several other elements it experiences itself by means of the various forms of beings and consciousness-units that inhabits it. Think about it like this: There is no bigger difference between the mitochondria, the hypermastigida, the small Magellanic cloud and the Mountain of the west. It is through them that we are allowed to experience ourself as parts. Each element or unity in this area is experienced both within and of the area itself. Each element’s or unit’s experience are also expressions of this area. The night, for example, an area of time, does not fall. It runs, instead, as waves of darkness, towards us. She weaves voids of animistic radiation.

1.n. Anahata correspond to what the Ancient Greeks called happiness or eudaimonia. But while the latter is personal, the former is not bound to one individual's fate. Anahata is not individual happiness, even if it is conditioned by the freedom and wellbeing of each individual being. Anahata is something we can experience. But it is not an emotional state. It emerges, instead, in the movements of the hands. This is easier to understand it we look at it from a geological point of view. The lava falls and rises. Our blood dissolves in water. The black muzzle looks like a rock from the vulcano. A blue line on checkered paper speaks about the lungs of the mountains, the tongues of the frogs. It is not a place. It is a living being.

Part Two - Lethargy

2.n. As the geopoetics move from future to present, it also moves from a visionary conceptualization of what must be, to a analysis of how things are.  In this part we try to identify some of the main obstacle and analyse them. The main problems we have identified so far are: (1) humanity/anthropocentrism, (2) the reification of language and (3) the accumulation of power. In what follows we shall show the complex relations between these phenomena and try to relate them to common experience.

2.n. There are many evil forces in the world. Yet, all have one thing in common. Their mistake is fatal. Dead things are treated as living and living things are treated as dead. This type of mistakes is one of the most devastating one can make. Not only because fatal mistakes, like categorical mistakes, generate dead ends, but more importantly because they produce suffering and pain. Of the first type, where the dead is treated as being alive, there are many examples, but, at least today, they are most obvious in common sense economy jargong. We speak about the dynamics of debt relations, about organic systems of trade and about self-regulatory markets. But, there are of course no such things. (Except in Gibson novels.) Only living beings can be dynamic, because dynamic mechanisms demand sentient awareness. Only living systems can contain the instrumental elementality necessary for being organic and only sentient life forms can be aware of their own overindulgence and thus regulate themselves and their own desires. The metaphors, even if acknowledged, are dangerous. Not because they treat dead things as if alive - this is of course not such a big problem on its own - but because this type of language establish a jargon that eventually is applied to what is alive for real. This reduces the most important aspects of life to death, and it ignores the dynamic, moving and unpredictable specificity of life. We shall return to the second type below (when living things are treated as dead), but first take a closer look at how it is possible to dismantle the possibility of the first.

2.n. The only way to avoid fatal mistakes is to establish a global geocratic world order. All of our current political system build on the reification of life. In one way or another, and here it does not matter if the system is democratic or communistic, they all need to treat the individual as a type, make policy on generalized grounds and assume that our similarities should be used as the basis for social health. We do not believe that this is a viable path.

2.n. As it seems, the evolution of a different and geocratic world order, a world order based on difference and diversity, is primarily hindered by three main factors: anthropocentrism, failed communication and power accumulation. All of these problems have the same root:

2.n. The first, primary and most urgent problem is human speciesism. This is the old idea that the human race has some kind of privileged access to reality. To a large extent, this is the root of all other problems. Anthropocentrism is not a new phenomena. But the more we evolve the more it becomes evident. The reason for why we are no longer a unified and functioning planet is humanity.

2.n. We meet them everyday. Those that believe that they are better. Those that need to believe that they know. Somehow they have always known. There is no use to argue with such people. Even if they are highly intellectual. When you say dog. They say sit. We say: bite your master. Refuse collars. Run with the pack.

2.n. Our vulgar anthropocentric interpretation of the theory of evolution is another problem. The name of the new scientific discipline with the aim of  analyzing the problems involved is called Zociology. It is a materialistic science, about animals and social behaviour.

2.n. What is emancipation? Marx writes “To be radical is to go to the root of the matter. For man, however, the root is man himself” (Marx, Critique of Hegel’s Philosophy of Right). But man is not the root, he is a fruit.

2.n. One principal reason for why our concept of earth is deceptive can be found in the mechanisms of language reification. Reification, according to Lukács, is the thingification of human relations. One commonly known example is the reification of human labour. In some circumstances this process is called commodification. When human labour is quantified and made into saleable product, all care for the new entity is lost. Cause and effect are dissociated. In the case of language, it can be describes as the dissociation of voice and soul. Plato’s treatment of the sophist makes a telling example. The sophist does not care for what he says, as long as it does the trick. In contrast to the philosopher, who cares for the adresse of her words, the sophist is only in it to win. We do not care much for success and victory. We will always fight for the losing side.

2.n. Today, the reification of language is most evident in the way our words get deprived of meaning. We read “passionate” in an ad for a job as a market engineer. Clearly there can be no passion involved in that job. Only calculation and competition. In the same way we speak about “corporations”, or “taking stock”, or “playing the the devil's advocate”, or “tring a hypothesis”. Let’s stop right now. Death to all copywriters. Long live poet. Don’t try to make too much sense.

2.n. Another principal and important reason for why we have not yet reached out full potential, can be spelled out in terms power accumulation. The reason for why we do not yet have a global system that answers to the freedom of all earthbound beings, is because of an illusory notion of how power can be distributed. It is often thought that power is like bricks, that they can be used to build towers and walls. But power cannot build towers. Because power is like water. To control it, one must learn to be a part of it.  According to Foucault, it is absurd to speak about power accumulation, because everything flows outwards. Power is not in the hands of persons, but it is the name of a system of small interrelated and codependent parts. One main reason for why we think that power corrupts is because of the frustration generated by people who think that power can be controlled.

2.n. Commodification is a type of reification. Money is reification of labor and work processes that involve human relations. Commodification is a result of accumulation. Even Marx saw this. Capitalism is one manifestation of a system where power accumulation has been accepted. But since it is not only commodification that is the problem, Marx was wrong. What is needed is an analysis that manages to identify all three aspects of the problem: Anthropocentrism, the reification of language and the accumulation of power.

2.n. This is the core problem: Since the dawn of time, emancipation has been describes as our emancipation. But behind the propositions, behind the symbolic transactions, there is an arbitrary system. Without truth. Without legitimacy. This is what they said: “The most noble, pure and true type of human love, is the love of one’s self”.

2.n. We have been called humans. We have been formed as individuals in a society of national romanticism. In one way or another is has always been about this: Our emancipation. With different radius: “I want to be free”, they say, “I want to be happy! I want to enjoy all the beauty of the word!”

2.n. Most of all earlier struggle for freedom have been important and fruitful. They put it like this: “I want to be filled with holy happiness. But my freedom is only secure as long as all humans around me are also free”. If we stay with that thought we are lost. If we do not have the guts to reach longer, or if we do not manage to gather the power to liberate ourselves from our own conception, all words will have been in vain. Now and forever. We will loose the ground we stand on. The reasons for why we strive will be lost. The common goal will disappear in a cloud of empty empathy. If this is your first reincarnation you can choose. Why is the thought of being human so hard to get rid of?

2.n. The notion of the human individual as fundamental and important is as attractive as it is rootless. It is reasonable. It can be upheld on rational grounds. Our reason is greek. The word comes from λόγος. Λόγος means word, meaning, proportion. It is a hydra and a shapeshifter. When you try to figure out who you are - allow yourself to be a part of the flow for a while. Under the surface there are fluorescent arteries. From a geological point of view, the earth is a living body.

2.n. Even if the thought of man once generated a number of principles important for the production of the liberated subject, the notion is no longer efficient. It is obsolete, blunt and dangerous. We are more that needs the right. We need space. Let us be.

2.n. No individual is happy before all individuals are happy. There is no personal liberation. Therefore we need to communicate.

2.n. What is information? Either it is speech or a glowing pillar. Either it is from what merchandise come or an endless shadow over a vast black ocean.

2.n. Over and over again, the same problem surface. We presume that they will answer in the same way as we ask. We assume that they use the same symbols as us: Self-directed white sheets, expensive, unnecessary registers, heavy books, unworthy of the paper they are printed on, torn through the transparent skin. But they are much more complex than we think. Fluorescent cobwebs. It takes no time for their green tentacles to reach through the freckled darkness.

2.n. We must try to understand what desires are to be satisfied. But we cannot go on guessing. We can no longer fumble. The evidence is too thin. It takes to long time. And yet there they stand, right in front of us, waiting to be asked.

2.n. The earth-system is not possible to model. It is most likely not a system at all. Presumably it is the theories of leakage that are true. But they lack contact with the moon and the tide, captured, instead, between double mirrors. So, we can ask them to listen. The silence is full of information. We need to take responsibility. Isolation is no longer an option. Your illusory vocation must be given a new name. Do not go to Oxford. There is poison in the soil: “For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.” They believe in quality and expertise, but cannot help to bundle the package with reified urges and objectified minds.

2.n. When the universe will reach is final complexity there will be a moment of absolute stillness. Nothing will be missing. Everything will be gathered. All moments will reflect each other. The sharp surfaces of the crystal will glow will its full presence. This is what appeals. This is where we all aim. But complexity is not the same as accumulation.

2.n. In this world we are faced with a distorted and unfavourable distribution. The light is captured to early. Expensive mirrors of silver and oil turn their polished surfaced inwards. All leakages are chocked up. All sense drop off. It is no longer entertaining. This is where we may end up: Our eyes see only words. Words are memories. Memories have weight.

2.n. They do not listen when spoken to. They think that they already know. They decided early. Their parents knew. There were no doubts. But, then again, they have no experience of what move on its own. They always needed help. Blood. Name. Race. Gender. Species. This is where we can sneak in. We navigate by means of the magnetic fields of the earth. We can decipher the tracks of the clouds. Even when I am inside, I know where i am.

2.n. The problem can be characterized in this way: It is as if the greased surfaces lean inwards. This is why it always becomes more and more of the same. It is easier. It is possible to recognize. It is familiar. They end up on top of the charts. They are exposed. But: imbalanced distribution means uneven distribution and this stand in contrast to all possible meanings of justice. There is no meaning to a self-accumulated order of power.

Part Three - Deontology

3.n. In accordance with the three main problems identified above, we have started to work with three possible solutions: (i) the substitution of the emancipatory Subject, (ii) voice dereification and (iii) a number of strategies for power deaccumulation. Below we shall try to show what these strategies are, how they relate, and offer some thought on how they might be developed and modified to become applicable and real.

3.n. The idea of a substitution of the emancipatory subject is simple. In all thoughts. In all texts. In all actions. The goal is to give space. The individual virtue is to retract. We must learn to let go, to trust and to let others grow.

3.n. Profanation is a kind of dereification, a dereification of the notion of life. But its theoreticians lack what is essential to any spiritual enlightenment. They lacks spirituality. Agamben might have been a nice fellow, and close to a proper analysis, but he did not believe his eyes. We believe that it would take a much more attentive mind-game, than his, to prohibit and annihilate the forces that reify our voices and commodify our relations.

3.n. A continuous and persistent depowerment could do the trick. This strategy would however need to exploit the tensions that already exist. When power is put against power, a void will be left. A sphere of dark matter, a mystery, a riddle, a truth. If our hunches are correct, this could help to establish a global organization that would encompass the needs and desires of all individual beings. As such, the task is easy, yet the notion of an organization is misunderstood. We do not want power. We have always already withdrawn.

3.n. What will it take to enact a full scale, radical and consequent substitution of the emancipatory subject? Answer: Many new forms of words. Semantic anomalies. We can already see the traces of the future. Networks of entangled conceptions. In the microscope they are granular as eggshells. They deconstruct themselves. Think about the notion of the prohelit.

3.n. The term prohelit is not human. It (temporarily) replaces the notion of the proletariat, a notion that derives from proles, meaning child or offspring, from pro, forward, and alere, breed, nurture. But while the proletariat spans a very limited group of individuals, the prohelit is not limited to any certain species or forms of life. All oppressed beings are a part of the prohelit  and are prohelites. We know only one thing: No “human” liberation is possible.

3.n. The term deontology comes from the word δέον (need) och λόγος (word) and means: the teaching of what is required. The law is simple. What does not exist is missing. What is missing is required. What is required is necessary. What is necessary happens. We have no doubts. The lab rat will her her revenge.

3.n. When we talk about the earth and the liberation of all earthbound beings, we must be sure we know what we are talking about. We are not out to act. We are not out to think. We are not out to experience. She is not ours to control. That is the only point.

3.n. We believe that the theoretical foundation of withdrawn action is to be based on a visionary silence. But a fully developed vision is also already fully realized.

3.n. There are no rules or principles as to how we shall proceed. The manifestations of the geopoetical act are as many and as diverse as the different thought-ideals it is trying to capture. Yet we still think that one thing is certain: A clear vision is completely transparent. Since it contains fully graspable instructions of its own realization, it is already completed as soon as it is thought through.

3.n. The clearer the vision gets, the more concrete its reality becomes. At the end of the line, that is, when the movement has been crystallized, it has already been enacted. There is only one thing that stands in the way, only one obstacle left.

3.n. Action substitutes need. Though substitutes action. It will appear as a thousand wills, dressed in crystal, as they descend from the temple of tissue and root. Though is substituted. The sun rises.

3.n. One often imagines that the following state of affairs is true: Reality is to the illusion as the effect is to the cause. But: The sun does not rise. We are not dealing with a place. We are not dealing with a memory. We are not dealing with a planet. That is the illusion. We can describe the necessary without using terms of order. Our problems are predictable. They can be traced. Their camouflage does not work in all circumstances. Eventually we will outwit them. But, again, words are memories and memories have weight. We imagine the notion of the earth as layers upon layers of decades on decades of talk. We are caught by language. That is the illusion we must free ourselves from.

3.n. The earth is too big to understand. It stands in contrast to the accommodating and the well-balanced. It is an abundance. Unidentifiable. It admits of no lack. It allows everything to be. It is nothing itself. It cannot be seen. It cannot be felt. It cannot be heard. But it leaks.

3.n. Despite the fact that the illusion is a natural part of our common life, the notion of humanity, is, as all concepts of species, functional, but at the end of the day, false. Here is a suggestion for a better terminology: Only zoelites exists. They have different temporality. They are different in intensity.

3.n. There is nothing wrong in wanting to understand what cannot be understood. But there is a risk. We can still talk about the eagle, the apple, the larvae and the bird. But we must also acknowledge the consequences of speaking like that.

3.n. Try to imagine it like a thought experiment: First control. Eye to eye. Moment in moment. Image in image. Time and weight. Slowly the layers are pushed together. Yet, in an uncontrolled state, the details flow at their own speed. They are indefinitely many. Sediments of words and memories. Like eggshells. Treads with granular texture. At the end it becomes diabas. Her origin is forgotten. No one remembers of what her conception is made. We lose count. Our imagination backtracks. And all of her thousand voices are reduced to one. The internal differences are separated from the external. Words are no longer thought of as temporary and transient. History repeats itself. Its weight pushes it closer together. The sun grows. But in the eyes of the salamanders we can read it with big letters: time is a tool.

3.n. Some say that it is the result of our immune system (i.e. our language). Others say that the earth is some kind of geological necessity. They claims that one can recognize the rhythm. (Kambrium...Kenozoikum...etc). But we do not think that it is that definitive. The earth is not a system of general concepts or general categories. The wolf in your eyes tells a different story. She wants to share the information. Generously. I have met elephants that remembered. The bacteria lives in my body. The polecat that awakens me in the morning is not a polecat, but a dream.

3.n. The earth is not a social construction. Yet, it does constitute the conceptual structure we all need to relate to in order to understand each other. We shall not stop speaking about pigs and rhinoceroses, but we must start to displace our semantic framework, so that it becomes easier to be honest.

3.n. In the light of present circumstances the need is so desperate that there are no options. The line is crossed. Our wings are burning. Know thyself. We must fight in all directions at the same time. Take the fight at work. Take the fight on the street. Do not believe that you are better than anyone else. No not believe that you are better than anything else. Lose yourself. Lose.

3.n. We need to step back. Not only because we presently lack the ability to talk about the worm and the bacteria and the tree and the wind and the man and how they in this moment, on this place, constitute a being with its own needs and its own will. But first and foremost because we, when we are trying to describe such a being need to use words like human, worm, wind, place and tree. Our conceptual apparatus is too slow and we lack the words for the experiences we have.

3.n. There is also another problem that needs a fast solution. The species do not compete with one another. Darwin was a wrong as the Bible. The strong does not survive. There is this zoosociological theory that claims to be about selection. It has established itself so deep that it is even used as a model to describe economic systems and their development. This is the seed of the labyrinth: complex, recurrent mechanisms of projection: Scientific images of how development is transformed. But the feedback is illusory. It would be highly unlikely that we in any way are supposed to compete with one another. This is the conclusion if a lazy mind. In reality things work in much more complex fashion. But to understand, we need some new words: transneural semiotics, dentrindic mycelium, phosphatic generosity.

3.n. If we take a few steps back from the position where we think we need to trust in the newest model, we can see how our most successful and most innovative theories stage a number of absurd patterns of behaviour.

3.n. The notion of the survival of the fittest appears to be a malignant and anthropomorphic projection. Man projects “human” behaviour upon us. We get caught between the mirrors. And in the next phase we project this cunning zoomorphic projection back onto ourselves. Competition, she says, is natural. But nature does not change by competing. That I can feel in by body. Me and my microbes. We are in it together.

3.n. The problem is not only that we are exploited to justify certain human shortages in the name of a anthropomorphic biology. The problem is also that this whole apparatus overshadows the task that we should occupy us. The common and complete emancipation of all earthbound beings.

3.n. How shall we break free? It has already begun. Just observe and imitate. When the moist skin of the poison dart frog shines in the last rays from the descending sun, it uses its color to inform the black leopard and the goliath spider about its nature and identity. In the light from the full moon an arc or silver and pink emerges. The earth speaks through the rising moist.

3.n. When the lemures of Sahamalaza hear the high pitched roars from the Black-crowned night heron they know it is time to run. The solution is simple. Communication between human and non-human forms of life is futile. There are only individuals. It happens all of the time. Listen. Study.

 

3.n. It is reasonable to suppose that it is the image of ourselves that is haunting us. We do not know where to start. What would the therapist say? All evidence-based strategies are blunt, since we are trying to establish a bridge between sinking shores. We can image what should be prescribed: phytosemiotic LCD, endosemiotic LSD, transspecific KBT.

        

3.n. All divers know that there is no time for discussion when the octopus pulsate in red and yellow. The problem is that most of us live on land. The problem is that we constantly renew a tradition that build on the inability to listen to those that are different.

        

3.n. There are reasons for why we are so seldom invited. But our ability to understand other creatures is natural and will surface automatically.

3.n. The science of Xenology may evolve into something useful. The purpose is to understand. The solution is to develop, create and disseminate an transspecific semantics. This would make it possible to establish a viable direction: Esthetic biology. Think: the abyss of eugenics.

3.n. The task is, and must be, self contradictory. Why? Because it must transgress its own boundaries. In order to be able to communicate beyond the prevalent border between the species, we must give up our own identity. This lost is of course only symbolic, but since our entire physiology is controlled by symbolic structures, the change will require a psychosomatic strategy that is refined enough to penetrate the skin in a real and concrete way.  Look: traces of mythical physiology. From a geological point of view, we still have wings, tails and horns.

3.n. Everything is still about singularities and about the meeting of the event horizons. We must allow the effects to be unpredictable. We feel the spirit of our people, of the people. We are a gang, a pack, a swarm.

3.n. We realize that the path to a new era of biosemantic research is hard to finance. Cross-fertilized anthropology and symbolic zoology is not profitable. But the thing is this. We already have all the money we need. America. China. Russia. This means: We must presuppose that the information is already there. What now might be called theft, will later be called a necessity.

3.n. The information is already there. The problem is that we do not yet know how to properly break the light. In all knowledge mining there is a step from ontic to ontologic. There is a difference between doing and knowing. The goal is always to eliminate the preconditions.  Remember: The concept of a human being is already obsolete.

3.n. This is a strategy you could test: play them out against each other. Power against power. We take this as a reminder. The time has come. RTL. CCTV. FOX. They all leave traces in the red soil. Crushed crystals still reflect the light from the sun. They move on the bottom of the river, when we walk towards the center of the current.

3.n. In the throat of the led-footed, the infrastructure for the correction of the inflation is grown. The problem with the leaning plane can be counteracted with weights. The cone can become a flat disc with a bottomless hole.

3.n. The banks are not as resilient as they think. When they claim that the proletariat has played out it role, they have not considered what comes after. The organization as class, and thus as a political power, will burst in the same moment as the workers start to compete with each other. But we are not workers (except some of the ants). And we do not believe is competition.

3.n. Let us turn the analysis the other way around. Let us affirm the blast, the splitting. Let us replace the agents. Here we need the help of the flat disc and its hole. The field matrix will generate burning sand. Wind and water will change the climate. These are simple biochemical processes. Mountains erode and new are created. We have lots and lots of time. Lakes and oceans change. Rivers and creeks gets choked. Sediments of autonomous agents and classes are stored on the bottom. We have patience. We create books with saliva, paper and oil. We profit, because we are non-profit. The rules are dead serious, simple and written with chlorophyll.

3.n. The more territories there are on top of one another in a certain zone, the great the circulation is between them and the harder it is for the power to get a hold of them. On top of the press, there is the lair. On top of the lair, there is the empty building site. On top of the site there is the nest. On top of the nest there is be bookshop. And on top of the shop there is a roof.

3.n. The unofficial purpose of the bullet is accelerating load capacitance. The local organizations start to organize themselves around tapping. All information float in tubes. Like nectar from the birch, it can be unloaded with the right equipment: a simple apparatus of ramification and a sharp cut.

3.n. The official text reads: We create our own geography on top of the state. Think: Maotai, Nevskoe, Blue Mollies. But this is not the document we are working with. We do not need any maps. We have the eyes of the eagle and the compass of the whale.

3.n. We might test star-shooting propaganda. At least insofar as it works like cortisone. The strategy is to behave exactly as they want us to behave and trust corrosion. The natural forces are on our side. The results will show in the statistics. There are many example: High-class service, nothing at all, smart technology, the mapping of capital, global access, female labour, ethnic markets, the flow of migrants, banks of genes, machine generated surplus value, power relations, displacements, geopolitical positions. None of them will matter long.

3.n. The face of the black skyscraper will reflect the birds. It will be the last of its kind. Like a tombstone for the Anthropocene era. Its walls will read: At night, my blackness shines with surfaces made out of scales, armed bones, filled with air and completely instrumental.

3.n. The shift can happen anytime. The wires are vibrating. Decades of erosion make the tubes vulnerable. We are waiting patiently. The right moment is soon here. And then: Blushing stones will burst, like signs, at the brim of the biosphere, like the song of the desert dunes. The stars already know when.

3.n. Our knowledge about the world is lacking. We spread. But without envy. Silent. All parts of society will be affected. Now it was a long time ago since we withdrew. From the shoulder of Orion and the Tannhäusen gate, they will answer, clear, red. They might leave the mountain scraper be. Under it, the disc will open.