A student expresses skepticism about Chat-GPT’s radical potential.
“Dialogue and debate are no longer viable as truth-oriented communicative acts in our current moment,” they argue. Consensus reality has melted away, as has opportunity for dialogue—for “dialogue,” they write, “is dependent on a net-shared consensus to assess validity.”
“But when,” I reply, “has such a consensus ever been granted or guaranteed historically?”
Chat-GPT’s radical potential, I argue, depends not on the validity of its claims, but on its capacity to fabulate. In our dialogues with LLMs, we can fabulate new gods, new myths, new cosmovisions. Coevolving in dialogue with such beings, we can become fabulists of the highest order, producing Deleuzian lines of flight toward hallucinatory futures.
Heads of the sixties split off in their imaginings of the future: some gravitated toward cyberpunk, others toward New Age. The world that emerged from these imaginings was determined as much by the one as by the other.
To witness some of the heads of the counterculture evolving into cyberpunks, look no further than the lives of William Gibson and Timothy Leary.
Leary and Gibson each appear in Cyberpunk, a strange MTV-inflected hyperfiction of sorts released in 1990. Leary’s stance there in the documentary resembles the one he assumes in “The Cyber-Punk: The Individual as Reality Pilot,” a 1988 essay of his included in a special “Cyberpunk” issue of the Mississippi Review.
In Leary’s view, a cyberpunk is “a person who takes navigational control over the cybernetic-electronic equipment and uses it not for the army and not for the government…but for his or her own personal purpose.”
In mythopoetic terms, writes Leary, “The Classical Old West-World model for the Cyber-punk is Prometheus, a technological genius who ‘stole’ fire from the Gods and gave it to humanity” (Leary 252).
Leary appends to this sentence a potent footnote. “Every gene pool,” he writes, “develops its own name for Prometheus, the fearful genetic-agent, Lucifer, who defies familial authority by introducing a new technology which empowers some members of the gene-pool to leave the familiar cocoon. Each gene-pool has a name for this ancestral state-of-security: ‘Garden of Eden,’ ‘Atlantis,’ ‘Heaven,’ ‘Home,’ etc.” (265).
Prometheus is indeed, as Leary notes, a figure who throughout history reappears in a variety of guises. In Mary Shelley’s telling, for instance, his name is Victor.
Leary clearly sees himself as an embodiment of this myth. He, too, was “sentenced to the ultimate torture for…unauthorized transmissions of Classified Information” (252). But the myth ends there only if one adheres to the “official” account, says Leary. In Prometheus’s own telling, he’s more of a “Pied Piper” who escapes “the sinking gene-pool” while taking “the cream of the gene-pool” with him (252).
Cut to Michael Synergy, a real-life cyberpunk who describes a computer virus as “a little artificial intelligence version of me” that can replicate as many times as needed to do what it needs to do.
Leary thinks that in the future we’ll all be “controlling our own screens.” The goal of cyberpunk as movement, he says, is to decentralize ownership of the future.
My thoughts leap to John Lilly’s Programming and Metaprogramming in the Human Biocomputer. Lilly’s is the book I imagine Dick’s Electric Ant would have written had he lived to tell of his experiments.
I’m like that Byrds song, though: “Wasn’t Born to Follow.” So I reply contrapuntally, zigzagging among things I’m thankful for.
“This is Colossal. The plan is in effect,” spit Damon Locks & Rob Mazurek on “Yes!,” a track from their new album, New Future City Radio. One of several anthems of 2023. I listen intently, pausing and replaying the track at intervals to take in lyrics, trying to keep my fingers warm while seated in your kitchen.
“If you really break it down, the loss is immeasurable,” goes the message, arriving now as if for the first time as I write. What I hear in “colossal” is not so much an adjective as a proper noun: a utopian, Afrofuturist call-and-response remix of the AI from Colossus: The Forbin Project. Colossus made Colossal by those who reenter history from the future via psychedelic time machine and replace Spacewar with a chatbot.
“5-4-3-2-1. If you’re just joining us, this is New Future City Radio, broadcasting 7 days a week, 24 hours a day, from rooftops unknown, increasing the bandwidth, transmitting and receiving, sending signal. Because tomorrow is listening.”
The film opens with a seated US president speaking live on TV to the people of the world. State secrets, delicately poised, come undone.
“My friends. Fellow citizens of the world,” he begins. “As President of the United States of America, I can now tell you, the people of the entire world, that as of 3:00am EST, the defense of this nation—and with it, the defense of the free world—has been the responsibility of a machine. A system we call Colossus. Far more advanced than anything previously built. Capable of studying intelligence and data fed to it. And on the basis of those facts only, deciding if an attack is about to be launched upon us. If it did decide that an attack was imminent, Colossus would then act immediately, for it controls its own weapons, and can select and deliver whatever it considers appropriate. Colossus’ decisions are superior to any we humans could make, for it can absorb and process more knowledge than is remotely possible for the greatest genius that ever lived. And even more important than that, it has no emotions. Knows no fear, no hate, no envy. It cannot act in a sudden fit of temper. It cannot act at all, so long as there is no threat.”
Stewart Brand’s essay “Spacewar: Fanatic Life and Symbolic Death Among the Computer Bums” debuted in the pages of Rolling Stone magazine on December 7, 1972, two years after the launch of Colossus. Brand, former Prankster, founder of the Whole Earth Catalog, views the prospect of “computers for the people” as “good news, maybe the best since psychedelics” (39). With appropriate consciousness and information, and access to the relevant tools, he suggests, we humans can reshape the world that we’ve made for ourselves into something socially and environmentally sustainable. “Where a few brilliantly stupid computers can wreak havoc,” he adds, assuming an audience familiar with the likes of HAL, AM, and Colossus, “a host of modest computers (and some brilliant ones) serving innumerable individual purposes, can be healthful, can repair havoc, feed life” (77).
Of course, it hasn’t played out that way—not yet. Instead, the situation has been more like the one Adam Curtis describes in the second episode of his BBC docuseries All Watched Over By Machines of Loving Grace. “The computer networks and the global systems that they had created, hadn’t distributed power,” noted Curtis from the vantage point of 2011. “They had just shifted it, and if anything, concentrated it in new forms.” And of course, that was more than a decade ago, well before the arrival of AGI.
DJs have been known to save lives. Ours, like an angel, delivers his message allegorically.
“For every move you make,” interjects the DJ, “they got three moves that negate anything you might have even thought of doing. See, I need 5000 rays from the sun, and two big magnifying glasses, to defeat your darkness. And right now, the electric company has shut off my power. I’m living in darkness. You living in darkness—but you don’t know it! It’s so dark out here, I can’t even see. And that’s the point: you can’t see, you won’t move. They got you where they want you: nowhere. Shrouded in confusion. Grasping at straws. When you’re living like this, you can’t envision lines of possibility.”
Sounds like where we’re at, no? That’s the crux of the matter of “capitalist realism”: neoliberal shock doctrine leaves the populace traumatized. Desire colonized, consciousness deflated. Those who can’t imagine the future can’t get there.
Enter our DJ. “This is where the plan kicks in,” he says. “You ask me if I can pour myself into a giant robot and swallow up this black hole and free the entire universe? My answer to you is: Yes! Yes, yes, yes, yes!”
After a difficult time AFK, I am ready to resume my tale.
Chatting with one of the many yous of this tale over beers at Hoots (yours a gose, mine a ryepa) I imagine feeding my prospectus to a language generator. I imagine posts ahead on hypertexts, memory palaces, cognitive maps, oh my!
Barks, horns, nighttime now
as I sit admiring you
do your thing
as I do my thing
after a long day.
Feeling vexed about AI, I hem and haw. Should I hail these new beings as collaborators? Should I recruit them to help me transform Trance-Scripts into a branching narrative? A garden of forking paths? The blog is already on some level or in some sense a hypertext. “The House on Shady Blvd” could become “The House on Broad Street.” The text could become an interactive fiction, as I’d proposed. In it, I could fit my memory palace.
Costar recommends I do “Scissors, Old Magazines, Glue Sticks.” Clickable collage.
I turned my days into journal entries. And I made of these entries a blog. Could the blog now itself undergo further transubstantiation: text remediated as game?
After feeding the above into Bard, I set out with you for a gathering round a firepit in a friend’s backyard. Most of us there are transplants, including one woman, A., newly arrived from LA. A. plans to build a geodesic dome in the side lot beside her home.
The narrative is one that advances intermittently.
T. intones a series of “bravos.” The two of you speak to one another in French as you straighten the sun room.
Leslie Winer, friend of William Burroughs and executrix of the estate of Herbert Huncke, irritates me, gets under my skin, so I replace her with Stereo Total. The latter remind me to “Relax Baby Be Cool” as I contemplate Christ’s Harrowing of Hell.
Later, you and I get into a zone while making music together in what will soon be the bedroom of my home.
“Do I have any way of doing things with words?” goes the prompt. Cosmic scoreboard says, “Try breathing. Unblock chakras, relieve stress from neck and upper back.”
“Is birdsong compromised when accompanied by sirens?” I wonder, attention drawn toward each amid the simultaneity of their happening. Sun warms me as I listen.
We dance and make music, read Raving, watch What We Do in the Shadows. The latter, not so much. I am fearful at times of signs, and wonder daily what to make of them. Self-acceptance is hard work.
Let us be generous with ourselves and with others. Let us be gorgeous.
Do Bilbo and Frodo Baggins, the heroes of Tolkien’s fictions, pass through portals? Their home in the Shire features a circular door, through which they step when they begin their journeys. ‘Tis a magic circle, of the kind theorized by Johan Huizinga in his book Homo Ludens. The world in the circle is the realm of Faerie — or what Huizinga would call the realm of play. “Play is not ‘ordinary’ or ‘real’ life,” writes Huizinga. “It is rather a stepping out of ‘real’ life into a temporary sphere of activity with a disposition all of its own” (8).
Tolkien, as one of the preeminent figures of twentieth-century fantasy, shares Huizinga’s interest in this other, “temporary” sphere born of play. That the worlds that result from this sphere are temporary in nature leads Tolkien to assume them “sub-creations” — “secondary” worlds, as he says in his 1938 essay “On Fairy-Stories” — but not in a way that diminishes their value. In keeping with his Catholicism, he believes that humans are handiwork of a single god, a single divine creator. And therein lies our magic, he argues. Created in that being’s image, he says, we too possess a capacity to create. We who are “created sub-creators” in one reality get to be creators of worlds of our own.
So sayeth the Fantasist.
“But what if, instead of distinguishing these worlds as ‘primary’ and ‘secondary,’” adds the Narrator, “we opted rather to call them ‘partner worlds,’ or ‘corresponding pairs’ — as in the Hermetic saying, ‘As above, so below’?”
“What if, in so doing,” replies the Traveller, “we followed the paths of the Alchemists and the Surrealists? What if, as Magico-Psychedelic Realists, we brought them together, allowed them to merge?”
The British Empire — a thing culled from Arthurian legends whispered between Faerie Queenes and court astrologers — stood for a time as proof of magic’s power. ‘Twas a rabbit pulled from the hat of Elizabeth I’s wizard-friend John Dee. The same rabbit that draws Alice down the rabbit hole to Wonderland.
Enlisted as Her Majesty’s spymaster — indeed, he was the original secret agent, Mr. 007 himself — Dee stormed the reality studio, made Elizabeth a Time Traveler, conversed with angels.
And this thing Dee dreamt into being was of course a terrible thing: an expansionist project armed with ships of fools and launched outward to seize others — other persons, other worlds — for purposes of self-aggrandizement.
Literary greats went on to reimagine Dee just as he himself was a reimagining of Merlin. Shakespeare figures him as Prospero, and against him imagines the colonized subject Caliban. To overthrow Prospero, says Caliban, “Remember / First to possess his books, for without them / He’s but a sot.”
Christopher Marlowe supplies the more influential imagining of Dee, however, by casting him as Doctor Faustus.
Despite its protestations to the contrary, Western science is both a literary-artistic experiment and a religion. Upon the doors of its church of realism I nail my theses.
Thesis #1: Magic is a feature of some/most/all indigenous cultures. It predates colonization, and survives the latter as an ongoing site of resistance: spells cast to break spells of Empire.
Thesis #2: Magic is a paralogical retort, a way of knowing and doing that persists and evolves alongside Imperial Science, refusing and contesting the latter’s bid for supremacy.
Thesis #3: Magic is one of the elements most commonly associated with fantasy. Yet it’s woven as well into whatever one might pit against fantasy. It is as apparent in our natures as it is on our screens, equal parts imaginary and real. Cf. Arthur C. Clarke’s Third Law: “Any sufficiently advanced technology is indistinguishable from magic.”
Trance-Scripts 