Growing complexities

Civilisation is simple and an attempt to reduce and simplify the world to what is normalisable, making it manageable. Wild-life, primal anarchy and biodiversity is immeasurably complex. Agriculture simplifies to produce industrial monocultures. A scientist attempts to mathematically reduce the world to what is quantifiably knowable, within the sphere of their equipment’s ability to measure. Technology simplifies activity and life, to remove the need to actually do anything, or try to create, and to make you more dependent on, chained to and dictated by the needs of technology, as you increasingly renounce your freedom to it.

The schizoanalytic approach to discourse, action and psychotherapy seeks to nurture the growth of complexes, through heterogenetic ontological differentiation, by opening up processual flows – releasing repressed energies, such as desire. This was the approach that inspired my thoughts in the book and while exploring my concept of feral iconoclasm. What growing complexities means in the context offeralcultureis limited only by the imagination and individual personal desire.

One of the aspects of growing complexities that matters most to me is attempting the de-struction of the means of human authoritarian management of living beings, such as agriculture, horticulture, arboriculture, viticulture, hydroculture, floriculture, fruiticulture and also permaculture. All of these systems attempt to assert human control over the authentic flows of living beings, with the differences between them being the intensity to which they spatially attempt to dominate. This is undoubtedly an idea and activity that doesn’t follow the same ideological narratives of many radical environmentalists, primitivists and others who advocate less intense means of humanisation, like permaculture and horticulture. Many point to Historical(-captured) horticulturalists, permaculturists or even subsistence agriculturalists, as approaches to rewilding, which might in a dehumanised world, with total civilizational collapse, present potential means of living for “humans” – perhaps less intensive means of humanised machinic-control, though still retaining the logic of human authoritarian supremacism. We do not live there, in total civilizational collapse, and here is so intensely humanised and simplified that the greatest potential intensity of complexifying would be the best way to rewild – hence why I am not advocating here these less intensive means of human control. Intensifying humanity’s lack of control will be uncomfortable for many, but is part of the primal anarchy I desire – a world rewilded, full of life, free from authoritarian totalitarian domination.

Growing psychic complexities, through psychic-nomadism and guerrilla ontology, is a means of individual self-empowerment and of psychological warfare, which are immediate ways of attacking this culture. This is where reweirding, endarkening, unknowing and bewilderness become most relevant, as described in earlier meditations within this book. The Situationist prank is the most well known approach to this type of activity – so potentially not as effective as methods created individually, as means of destruction. Chaos magick is another way of creating psychic-complexities – but, like the Situationist prank, has a weakness, in that the practice is very closely tied to occult-cultures (which have always struck me as weak).

The type of creative destruction that works towards the growth of complexities, which is most familiar to eco-anarchists is property destruction. Earth First!, Earth Liberation Front, Animal Liberation Front, Movement for the Emancipation of the Niger Delta, Hunt Saboteurs and similar other groups/organisations have all used property destruction as means of resisting domestication. What you or I choose to do as acts of property destruction – the destruction of technologies that construct the Reality that violates earth and dominates life – is up to us, as all our situations are different, we are all unique and we are all free to different intensities. My personal engagement in this type of activity has been focused on lone-wolf/individualist hunt saboteur and ALF type rebellion. Through destroying technologies that provide mediation, the immediate becomes perceptually more apparent, with the focus of concentration not being Historically out there, but right here, right now, in a presentist sense of Being; like in the moment after you’ve smashed a cup or a plate the movement of the world is less mechanical and weirdly here. There is no waiting for a revolution with this, or anything else. Resistance is right here, right now. Liberation requires no mediation.