The Creal hypothesis is ontological, even cosmological (in my book L’être et le néon), in the sense that it names the supranoumenon and identifies it with immanent infinite multiplicity in the fashion of process philosophies (Heraclitus, Bergson, Whitehead, Deleuze, etc.). But it is also a henology, since the One or unity is I believe implied by the immanent existence of the Creal. This is sort of presocratic (or neoplatonist?), although in the chapter I have written for the Dark Precursor volume I have chosen to look at the Creal from an axiomatic perspective instead of cosmological.
From the Creal point of view, all forms of life are not elaborated on the basis of scarce material, from the simple to the complex, but rather are a pruning of the original infinite richness of the creal becoming. Hypercomplexity is prime, but the attraction towards unity is coterminous. This immanent virtual cosmos of all possibles might sound somewhat Platonist, but it is rather based on the hypothesis of a dynamic infinite probability predating the real while not excluding it.
In semiotic terms, we could say that messages are uttered as a general thrust towards a form of unity against a background of infinite multiplicity. This is why I believe that communication, indeed present in all forms of life, is part of or even equivalent to the process of territorialisation, a production of sameness (the Umwelt or worldforming). Living beings produce sameness or unity because it is the very opposite of Creal, that’s the basic thing that can be enacted in the universe, a territory that is one and affirms the oneness, integrity, of its agent (or agents as this can be a collective process).
This is why I am interested in what I called crealectics, which seems close to biosemiotics and perhaps to some elements of biolinguistics. Crealectics or the territorialisation of the Creal via a secretory biodiscourse of integrity, which I see as a secretion of sameness via a system of signifiers that, because they are meant to produce sameness (a same territory) and unity, are eventually a language or a system of signs. This can be also seen as a form of resistance against dissolution into the Creal (death as a return to pure multiplicity, a negation of integrity).
1. In order to form a territory, an Umwelt, you need, it seems, a homogeneous language. There needs to be a fluid sign circulation between different zones of the world you want to inhabit as a privileged species. Territorialising is translating the disparity of the Creal into one discourse, a text written in the same language. A metaphor perhaps would be to compare each new letter or symbol from the territorialising language with an omnivorous insect (all of the same species).
2. An excerpt of Woolf’s To the Lighthouse:
All had streamed away. . . . From her hand, ice cold, held deep in the sea, there spurted up a fountain of joy at the change, at the escape, at the adventure (that she should be alive, that she should be there). And the drops falling from this sudden and unthinking fountain of joy fell here and there on the dark, the slumberous shapes in her mind; shapes of a world not realized but turning in their darkness, catching here and there, a spark of light; Greece, Rome, Constantinople. Small as it was, and shaped something like a leaf stood on its end with the gold-sprinkled waters owing in and about it, it had, she supposed, a place in the universe—even that little island?
3. An extract from The Machinic Unconscious, Félix Guattari’s book:
The hypothesis of an abstract machinic phylum traversing language, representation, and the diverse actual and virtual levels of reality presents the incentive to corrode the linguistic edifice from the inside, to render it porous without destroying it as such. In particular, it should allow us to avoid two types of dangers: – a pure and simple falling back of linguistic machines onto social structures, like Marr’s linguistic dogmatism or certain new psycho-linguistic trends; – a structuralist or generativist formalization that separates the production of statements from collective assemblages of enunciation. In some way, it is necessary to admit that in order for discursive chains to be in touch with reality they must be disengaged from the constraints of language considered as a closed system. How do we escape from linguistic structures without losing their specificity as such?
4. How do 1, 2 and 3 start to form a same territory? Realisation of a world. Empire or island building. Machine versus animal or animal-machine. Collective versus individual territory. It is not that discursive chains need to be in touch with reality, it is about the equivalence of discursive secretions with reality.
5. This is the notion produced by the encounter of my paragraph with Woolf and Guattari: secretion. Reality as a secretion, an idea that I leave here suspended like a spider’s web until I come back to it, soon.