Monday, July 18, 2016

Agents of the Figuration of Police: Law and Order, Respect.. and Truth

Respect is earned, and yet if we stay within Law and Order, and within the State, one would say that properly speaking we are raised as good Christians, to respect and obey the Law and Order, (to-know, stay-in) our space and place (esplace or splace). Ah, so while even the Office of Police commands respect (subjectivizing us, our agency is taken, given in some pre-subjective or as this subject contract signed in our response to its call/Adorno's 'hey you,'  coming from this agent of the state) an individual cop (takes our agency), yet falling short, and hence not garnering respect (rather a demonstration of resistance, revealing the gap or nullification as subject - dis-obey). The Police, as a signifier, in these cases is bound to reveal its excess. Its obscene obverse always appears and you will see why.


When the figure of Police is re-presented as a unified front, as a One, and the individual evades justice as a subject, such that an agent in clear violation is not held accountable, "just a single bad apple," not to even try to account for the racism and classism that is implicitly involved in the particular laws of the State (of interest of powers/regimes), then its legitimacy and suitability are called further into question, the consequences will unfold, as with our understanding of what we are to be taught.

Just as we all understand our lessons on the tv. We know that rich people can do drugs, (and other peoples can get away with it - who gets to break what rules are the Laws and Orders that Structure the public presentation of Law and Order -- this is the fascism of the State where the exceptions make the rules, deciding what no man has rules to decide, there by making it arbitrary, or through some "providence," or will, or power, or ignorance, or all of thee above, any creature might become "Man" - if they would give their life to that idea of a dignity worth dying for realization of that dignity in its recognition - and reducible to bare-life in its most abject nihilistic stripped and base form of an unknowing), the war on drugs is mostly for the poor, though examples and scarifies are made from the 'rich', backstabbing/setups, and other convenient use of the law as vengeance (not justice)-- , disgrace but no real jail time.

Anyway, the Police, their originary function, the solution they represent, they cannot undo this, the image of the officer of the 1950s is dead and nothing will resurrected it, it can only return as farce... Respect must be earned, the figure belies how it is unjust in its meaning making process. The unfair distribution cannot easily be corrected (of course no concrete proscriptions and propositions are given, just an implicit function of law such that... its coming - and it will be strong hard and phallic- what a dick law can be, let it show you, its 'big' hands), and one cannot by fiat and a campaign promise make it so. Its action will always be on the side of right and might of the State, respect translates into show of force, when 'respect' is not given.

Respect is not what we are talking about, flexing muscle and breaking a town like a carper baggier bring a southern or frontier town to heal... as Clinton once said of making those young black psychos, um, super-predators, and the war on drugs, and that crack 'epidemic' (but not coke?, oh crack is cheaper so more dangerous), and anyway ,she said she would also bring them to heal, a law and order reference since long time (not just for dogs - we are all animals/bodies, especially in the eyes of the order in law). And so, with these thoughts in mind, watch this here Trump commercial.

Sunday, July 17, 2016

Coyotel, Leyba, Body, Sexuality, Magic, & Cut-Ups or A Coyotel Apologia

Now, I cannot and would not speak for Steven Johnson Leyba. But i am working, slowly as hell, on a book placing Leyba's art into art history and philosophy, an apologia/examination in a (non)academic manner... (but research takes time, and I have been rethinking my thesis, which uses Walter Benjamin's work on the loss of the singular aura of the work of art because of its mass production)... Yes, in some ways this is an defense or apology (in the argument sense, not an i'm sorry).
Now its been brought to my attention by a Coyotel, as well as others, that they see Leyba's are as hyper focused on sexuality. And that might be so, but is not sexuality a major part of life? Its not the be all end all of what it means to be a creature, but its a major part of who and what we are, regardless of how we feel about it or not.

What concerned me, as well as another Coyotel, is that others are not blazing their own path(s) but instead imitating what they think Leyba's art is about. While it is about sex, it's also about the body. Those that haven't really examined Leyba's work might not know that not all his work has bodies in it. Leyba's work is larger than any (trans)human body, but it does play a major role in his work, he has had the fortune of being dubbed the father of sexpresionism. But what is sex? What is the body? What are our attitudes towards it and why do we have them? These are some of the thoughts I would hope Leyba's art would invoke. That they would get one to question their-selves as bodily entities. It is about using the body as art. Its also about challenging what we see as beautiful. It is also ritualized magic. The reason for the blood, feces, and other bodily fluids has to do with magic; among other things.

Leyba's work takes the photograph, cuts up the body, and focus on the image in a distorted form. Yet these attitudes towards the art, as I see it, say more about the person that has them than the art per say. Leyba is using art as magic because he understand that one of the early forms of art was for magical purposes (examples see early cave paintings). If one reads Coyotel books, one will read that real Art as defined by Coyotel has original markings. As I see it, Leyba is using the mechanical work of art - photos - and painting the aura of the singular work of art (by re-singularizing that work by painting) and then charges it with sexual magic. If one looks at various tribes that were in the America one will note that they had a very different attitude towards bodily fluids before their Christianization. Coyote stories are full of 'disgusting' things, such as using his own intestines as a rope. Anyway, I think that people either forget what Leyba is doing with his art or just don't get it. And there will be those that both get it and just don't like it.

Another aspect, getting back to the body, is the use of the cut-up in the work. The body is cut-up, the body is transformed. Sexual organs are centered on as types of erogenous power zones, magical power-zones. It challenges our relationship to our waste products - to our de-naturalization of natural processes which has a very Gnosis "christian" tinge to their beliefs. Anyway, when i see people emulate his art - i just see porn cut-up, and that leads me to believe that they are missing a few vital points: Original Markings, that one is to blaze their own trail, that Leyba's using the fluids as magical power sources, that he is re-naturalizing that which has been denaturalized, reclaiming the bodily and animality many in our Christianized culture tend to find disgusting. Yet we are taught to find these things disgusting, which one could easily back up via any historical sources that would demonstrate that these are not simply automatic innate aversions. Anyway, just seems to me that - as they say in freemasonry, there is some confusion in the craft. Geometry and ratios are not all there is to beauty, perfection would be a disaster of megaproportions -- there is a reason that the Platonic Idea = Nothing taken to its logical conclusion, and no we are not corruptions of some idealized form, rather we project an idealized form from the bodies, not the other way around (now that can be argued but i am not going to argue it).

Lastly, not all Coyotel's are making Leyba into a model for their work. I personally do not have the same focus on sexuality, but that's my "choice", the way I am. My concerns are more focused on the political and less on the sexual as political. But each of us comes to art our own way, and that's how I understand Coyotel. This isn't an agree or disagree thing, its an explanation, you can accept it or not, but as per arguing, I don't see anything to argue about. Rev. A.A., Coyotel Rising!
Steven Johnson Leyba is there anything you would like to add, something I missed or misrepresented? hope all is well, brother A.A.

Saturday, July 16, 2016

Is work worthy of the name Work and Worker?!

People look to silicon valley and say they are cutting-edge and leading society. We look around and wonder who are our revolutionaries today, and who are our alienated. We see the McDonald worker - as alienated from their labor, they don't even get an obligatory lunch on the house, and are paid the lowest wages law will allow. If there is a demand, we demand not the abolition of work, for we understand and desire to live and to eat. But we see those in silicon valley, how they have meaningful and interesting work, and we look at our work, work we are given or let be able to take, even forced. It is dead work of machines. It is work that is meant for machines, but our notions of full employment, and that everyone must remain busy bees, and the ethic of work in general has turned any notion of work as a liberating bondage into something worse and more terrible than death. But we say, that what ought be demanded is Interesting Work. Is work worthy of the name Work?! IF work has no dignity how can the Worker?! And we should not be lulled into believing our boring and uninteresting work is (was ever) noble and/or dignified for it is not. Its work meant for automation - automation that we irrationally keep at bay with our rationale and mutual slavery. No, demand that that work be done - not by the some other human, but by the truly in-human machines. To demand work is to demand dignity and if the work lack dignity is it not work but slavery. And to become a willing slave to nature or anything is to become animal in the worst sense of animality, it is not to be immortal, divine, or worthy the designation of Man or any other creature we might become. If we must work and work is dignity that we demand interesting and desirable work or nothing at all. We are not afraid to die. We will all die. And most will die that "cheap and anonymous death that can be dolled out to millions on a mathematical basis of calculations" (and physics). No to live is to not fear death, but to become masters whose dignity is worth anything this world can offer besides, especially muselmann life!

Monday, July 11, 2016

That Anti-Academic Becomings of Al L. Aguero: initial conditions and other tales

I am going to get this kicked off with a bit about myself. A bit about how this all, referring to the statements that adorn the top of our blog site, its description, about how that came to be my research and basically life's work. When I was in 3rd grade - 4th grade, I had an existential crisis. I didn't know it by that name then, but this is what happened.

I was going to a Catholic School, St. James, in a small village in upstate New York. Anyway, I had some questions about the Bible stories in Genesis. Like if incest is wrong who did the first people mate with. Or other little holes I saw in the Bible and contradictions that I couldn't square away. This caused me to loose faith in my teachers. If they couldn't answer these question, then maybe this is all made-up and not real. I needed, NEEDED, to know the Truth.

I was the sort of kid that could have turned out way more nerdier. That I made a conscious decision to hang out more and socialize was a great move on my own behalf. Yet I was the sort of child that would ask for a dictionary, a nice one for his birthday. Or one year all I really wanted was an astronomy dictionary. Up until about a year ago I still had that first nice dictionary my parents bought me for getting decent grades. I came from a lower-middle class background, socially middle class, as most people suppose. We weren't rich or really middle, economically speaking, but more well off then the people whom baby sat me as a child in a near by trailer park. Okay, getting back to my story. Because while this is how I recall it, it cannot be but a story.

So my mother allowed me to have an adult library card. I was one of those children that was not asked to leave when adults talked. My mother was of the view that I should hear it and no reason 'babying' me or censoring things. Some sexual content was not allowed until I hit my teens, but I was always allow to get any music or reading material I wanted, and that they would agree to buy for me. Anyway, so I had a library card and I set forth to use it to find the answers. I figured there had to be answers in all these books. I started a little past the intro section were they have index books and started on a book on The Mind. I would continue reading through the philosophy and religion section. I remember reading Hegel's Phenomenology of Spirit, Nietzsche, and this book that changed my trajectory. I was discovering new religions, books on Buddhism, Zen, Hinduism, Islam, Sufism, Realiens, cults, philosophy, but this one book stood out. It was entitled, History and Practice of Magic, by Paul Christian. That, along with a book on witches and demonology, a sort of cyclopedia on witchcraft and the devil given to me by my aunt, because she new i was into myths about Gods. I was in 4th grade remember. That book she gave me, well, I showed it too a friend, and a few weeks later he wasn't allow to play with me, because of my devil worshiping aunt. My aunt as a rebel, outlaw, free-love and free-spirit, but had a temper at times, she was murdered by a lover, stuffed in a barrel, quite horrific. Her funeral was near my 13th birthday.

I was not just reading, I was trying on different views. Digging deeper into the Bible and its history. I practiced zen meditation techniques. For about a year I set up my closet as a Hindu shrine to Krisna and would meditate in their. I started learning about magic and then ritual magick.

About the age of 15 I had gone through a lot of the books and stopped at the legal section, I should have kept going, but i stopped at those texts and started skipping around the library in search of new ideas. I had found a book in a basement of my friend's Lisa that would also have a great impact on me. The book was Abby Hoffman's Steal This Book. I was about 13-14. I was in love with it. Between reading that and Neil Postman's Teaching as a Subversive Activity, well, school was just not for me. So, since I was a latch key type kid, and my mom worked during the day, I would take my lunch money and take a bus out of town. I would ride about 1/2 hour away to another library, the Elmira library. There I would restart my process. Sometimes I would reread some books. Since I had no money for the copying machine, and felt that it would better commit these holy writings to memory, I would copy some of the scriptures, like the Rig Vedas, by hand. I would learn how to read some Sanskrit and use language dictionaries. I was very into how the mind worked, cognitive psychology fascinated me. I read many books by Jung, and then really found someone I liked in a book called Gestalt Therapy Verbatim, by Fredrick S. Perls. I read up on theory of the mind, memory, slowly learning more about Biblical exegesis. You see, I did not give up on God right away. And in a way my ideas and understanding of this God or Ultimate, or All That Is, is still a major question.

I discovered many important figures there, still very much into Buddhism, I read all the works by Alan Watts that they had. I would read the suggested books books would mention. It was like following a hidden thread connecting each text to the next. I read Burroughs, I read Gibson, I read RAW, I read Thomas Wolfe, Electric Kool-Aide-Acid Test. I knew more about drugs and the facts about them before i ever tried a single drug than most people seem to know in general (those that still think in terms of - drugs are bad, um kay). Anyway, I was also reading up Alister Crowley, as well as Israel Regardie. On ceremonial magick. I was doing my own rituals, learning how the symbols functioned, and how to picture these in my mind and do rituals completely via visualization. I continued to read philosophy, Plato, Aristotle, Hegel, and Nietzsche, who so very much spoke to me. He was truly my only friend. About five years ago, 2011, my father passed away from colon cancer. During those times I was taking a university course on the subject of nihilism. During those months, Nietzsche was a singular friend like no other.

It wouldn't be until University, and a twist and turn that lead me to Comparative Literature, that I would really start reading more post-modern works. But in my sociology undergrad years I started reading the works of Walter Benjamin. Actually I am skipping something. When I went to college at Broome, taking a lot of history and tutoring it for the school. What I would do is find some way to relate whatever we were studying to either Christianity and Religion, magic, or Freemasonry. I learned a lot about Freemasonry having discovered Albert Pike and having a Mormon prof. in History that took a liking to me as a sort of protegee. I would eventually decide to find out for myself what was fact and what was rumor and conspiracy and requested to join the Masons about 10 years ago if not longer, 2004. I petitioned and became a Masons. I am still a member, though I have some problems with how less progressive its become, but I am a 32 degree Scottish Rite Mason and of course a Master Mason. Though I have not been master of my lodge. I was inline but became ill and never finished. I have taken all the other degrees and some in York Rite and Grotto.

Now there are more stories to this story. There are the odd experiences I had as a child. I was into writing poetry and into automatic writing. I would go to my living room table at night when no one was around, mother taking a bath. I would a single candle and just start to write. The object was to forget I was writing. To get lost in the writing and the imagination. And it works. If you just absorb yourself. I would imagine places and adventure that I thought at the time had spiritual significance. I haven't really thought about them for a while but I suppose they still do. But a curious thing would happen when I stopped writing. There would be the words, but what I heard. The air became alive with whispering voices. I could not understand these voices, as they appeared to be a room full of whispering voices, but nothing ever clear. One day after doing this, knowing that this would occur, I got worried, when the voices got very loud. I deluge of hushed whispers but loud in their suppressed manner. I never quite figured out what that was all about. I have had other odd experiences that I will talk about at other times as they become relevant. I am sort of an non-philosopher, and an anti-academic. I don't care about what I am supposed to care about and my path is my own.

So back to the story. I finally in sociology became exposed to the work of literary criticism and Walter Benjamin, which was right up my ally since he wrote a book on Hashish and his fragments where out of this world. I found another kindred soul that day. Another person that I would come to later was Derrida. Now people told me that i sounded like Derrida before I ever read Derrida. I guess we just thought the same thoughts because they are, after all, there to be thunk. Much of my philosophy has been reading done on my own for personal reasons. I want to understand, and that journey, not unlike the journey of the Freemason searching for that lost word, is a long rabbit hole. But you do learn so much a long the way. I have gone from conservative to radical and lean towards a communism as outlined and set forth by Alain Badiou but also like the Communist Like Us of Deleuze and Guattari. I would spend about 4-5 years, once introduced to Lacanian Psychoanalysis attempting to make sense of Lacan's work. A long road but it too paid off. I have a better understanding now and in the process it has helped me understand Hegel and Deleuze, as well as Alain Badiou, all the more.

I had the opportunity to spend a full academic year as one of two last pupils of Prof. Steven David Ross. He oversaw my reading of both Hegel and Heidegger. I have read a lot of Marx and Marxist related works. I have read one of my favorite, which I recommend anyone who wants to understand modern philosophy to read, Introduction to the Reading of Hegel, by Alexandre Kojeve. I also have read the work of Lacan's critiques and one of my favorites is Luce Irigaray. The reason that I ended up in Comparative Literature was accidental.

As I said, I was going to school for hospice care, that means a Master Degree in Social Work. So I was about a year into this when my father was diagnosed with stage 4 colon cancer. That is the final stage. For obvious reasons I left that field, on a temporary basis with a ticket to return. I enrolled in comparative literature and a paper I wrote on Derrida and Bataille got me into the program. It was a dual degree program, Masters in Philosophy and the PhD in Comparative Literature, PLC (Politics, Literature, and Criticism). As such I was ABD (All But Done) with my course work, both language examines, and working on my dissertation which was focused on William S. Burroughs, the limits of readability and language. It was part of a larger project I called my Red Goddess Project which has been put somewhat to the way side. The Red Goddess project, named after Peter Grey's The Red Goddess, is looking at an alternative mythology, like with Simon Magus, history via Paganism and Gnosticism that carried forward with Christianity. My supposition is that fiction creates our desire which we then attempt to achieve. And along with many others, I believe new figures are need, figurations in the sense Badiou means them. And so hence the statement that sits up top this blog site.

As such while working on Burroughs and Gysin I came into contact with Genesis B. P-Orridge. I was a member of his One True TOPI Tribe (there is no one true, but that's another story). I was blocked out because I quested control and the use of a trademark as a group symbol. I continue some of that work via a heretical TOPY facebook page and something much more substantial called Thee Network, which that no-seeing eye pyramid that is the background of this blog-site, well that is where it is from, designed by my-self and another agent of thee network (theenetwork.net). Anyway, out of that engagement I made many new friends. And around that time also started writing on occasion as a guest writer on Modern Mythology, which is now closed. And speaking of meeting people and working together, there is one in particular whose art help me come to terms with my fathers death, Magus Steven J. Leyba. Leyba and I became friends and remain friends and work together on Coyotel Art War. As per my desire to help Leyba and others understand his work, I am slowly working on a book that places Leyba's art into the history of Art. For that I have been reading tons, in fact a few months back just got done reading a slew of information on the Situationists whom Leyba was friend with and inspired by. We have worked together on a number of project and Magus Leyba has made me a Reverend of Coyotel Church. And as you can see philosophy, communism, and the occult, what a mix. There is always more to the story, and more will come. For now, let end it here with a Coyotel Rising! And a Thee Network Enjoin! Until then then, Rev. Al L. Aguero, the prof., thee um.

I would also like to list a few groups I am currently involved with St. Mark Vestal #435 F&AM, Scottish Rite, AIN23, DKMU, Thee Network, Coyotel, AETOPE, and TOPY/TOPI.







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