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10,000 BC pgph 36 and 37 - Process page.
This page was made for the A Thousand Plateaus - drawing project Patreon project. I can’t believe I have not made one of these for each of the diagrams so far. If you like this project please do visit the Patreon and consider supporting it ... (if you are able.)
1730 Paragraph 26
Panel 1
A multiplicity is defined not by its elements, nor by a center of unification or comprehension. It is defined by the number of dimensions it has; it is not divisible, it cannot lose or gain a dimension without changing its nature. Since its variations and dimensions are immanent to it, it amounts to the same thing to say that each multiplicity is already composed of heterogeneous terms in symbiosis, and that a multiplicity is continually transforming itself into a string of other multiplicities, according to its thresholds and doors. For example, the Wolf-Man's pack of wolves also becomes a swarm of bees, and a field of anuses, and a collection of small holes and tiny ulcerations (the theme of contagion): all these heterogeneous elements compose "the" multiplicity of symbiosis and becoming.
Panel 2
If we imagined the position of a fascinated Self, it was because the multiplicity toward which it leans, stretching to the breaking point, is the continuation of another multiplicity that works it and strains it from the inside. In fact, the self is only a threshold, a door, a becoming between two multiplicities
Panel 3
A fiber stretches from a human to an animal, from a human or an animal to molecules, from molecules to particles, and so on to the imperceptible. Every fiber is a Universe fiber. A fiber strung across borderlines constitutes a line of flight or of deterritorialization.
Panel 4
Moby-Dick is the White Wall bordering the pack; he is also the demonic Term of the Alliance; finally, he is the terrible Fishing Line with nothing on the other end, the line that crosses the wall and drags the captain .. . where? Into the void . . .
1730 Paragraph 27
Panel 1
The error we must guard against is to believe that there is a kind of logical order to this string, these crossings or transformations. It is already going too far to postulate an order descending from the animal to the vegetable, then to molecules, to particles. Each multiplicity is symbiotic; its becoming ties together animals, plants, microorganisms, mad particles, a whole galaxy.
Panel 2
Take a novel steeped in the traditions of sorcery, Alexandre Dumas's Menem de loups; in a first pact, the man of the fringes gets the Devil to agree to make his wishes come true, with the stipulation that a lock of his hair turn red each time he gets a wish. We are in the hair-multiplicity, hair is the borderline. The man himself takes a position on the wolves' borderline, as leader of the pack. Then when he no longer has a single human hair left, a second pact makes him become-wolf himself; it is an endless becoming since he is only vulnerable one day in the year. We are aware that between the hair-multiplicity and the wolf-multiplicity it is always possible to induce an order of resemblance (red like the fur of a wolf); but the resemblance remains quite secondary (the wolf of the transformation is black, with one white hair). In fact, there is a first multiplicity, of hair, taken up in a becoming-red fur; and a second multiplicity, of wolves, which in turn takes up the becoming-animal of the man. Between the two, there is threshold and fiber, symbiosis of or passage between heterogeneities.
Panel 3
That is how we sorcerers operate. Not following a logical order, but following alogical consistencies or compatibilities. The reason is simple. It is because no one, not even God, can say in advance whether two borderlines will string together or form a fiber, whether a given multiplicity will or will not cross over into another given multiplicity, or even if given heterogeneous elements will enter symbiosis, will form a consistent, or co-functioning, multiplicity susceptible to transformation. No one can say where the line of flight will pass: Will it let itself get bogged down and fall back to the Oedipal family animal, a mere poodle? Or will it succumb to another danger, for example, turning into a line of abolition, annihilation, self-destruction, Ahab,Ahab... ?We are all too familiar with the dangers of the line of flight, and with its ambiguities. The risks are ever-present, but it is always possible to have the good fortune of avoiding them. Case by case, we can tell whether the line is consistent, in other words, whether the heterogeneities effectively function in a multiplicity of symbiosis, whether the multiplicities are effectively transformed through the becomings of passage.
Panel 4
Let us take an example as simple as: x starts practicing piano again. Is it an Oedipal return to childhood? Is it a way of dying, in a kind of sonorous abolition? Is it a new borderline, an active line that will bring other becomings entirely different from becoming or re-becoming a pianist, that will induce a transformation of all of the preceding assemblages to which x was prisoner? Is it a way out? Is it a pact with the Devil? Schizoanalysis, or pragmatics, has no other meaning: Make a rhizome. But you don't know what you can make a rhizome with, you don't know which subterranean stem is effectively going to make a rhizome, or enter a becoming, people your desert. So experiment.
1730 paragraph 24
Exclusive importance should not be attached to becomings-animal. Rather, they are segments occupying a median region. On the near side, we encounter becomings-woman, becomings-child (becoming-woman, more than any other becoming, possesses a special introductory power; it is not so much that women are witches, but that sorcery proceeds by way of this becoming-woman). On the far side, we find becomings-elementary, -cellular, -molecular, and even becomings-imperceptible….The properly musical content of music is plied by becomings-woman, becomings-child, becomings-animal; however, it tends, under all sorts of influences, having to do also with the instruments, to become progressively more molecular in a kind of cosmic lapping through which the inaudible makes itself heard and the imperceptible appears as such: no longer the songbird, but the sound molecule.
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1730 paragraph 23
Panel 1
States have always appropriated the war machine in the form of national armies that strictly limit the becomings of the warrior.
Panel 2
The Church has always burned sorcerers,...
Panel 3
....or reintegrated anchorites into the toned-down image of a series of saints whose only remaining relation to animals is strangely familiar, domestic.
Panel 4
We have seen sorcerers serve as leaders, rally to the cause of despotism, create the countersorcery of exorcism, pass over to the side of the family and descent. But this spells the death of the sorcerer, and also the death of becoming. We have seen becoming spawn nothing more than a big domestic dog, as in Henry Miller's damnation ("it would be better to feign, to pretend to be an animal, a dog for example, and catch the bone thrown to me from time to time") or Fitzgerald's ("I will try to be a correct animal though, and if you throw me a bone with enough meat on it I may even lick your hand"). Invert Faust's formula: So that is what it was, the form of the traveling scholar? A mere poodle?
1730 Paragraph 25
Panel 1
If the experimentation with drugs has left its mark on everyone, even nonusers, it is because it changed the perceptive coordinates of space-time and introduced us to a universe of microperceptions in which becomings-molecular take over where becomings-animal leave off. Carlos Castaneda's books clearly illustrate this evolution, or rather this involution, in which the affects of a becoming-dog, for example, are succeeded by those of a becoming-molecular, microperceptions of water, air, etc.
Panel 2
A man totters from one door to the next and disappears into thin air: "All I can tell you is that we are fluid, luminous beings made of fibers." All so-called initiatory journeys include these thresholds and doors where becoming itself becomes, and where one changes becoming depending on the "hour" of the world, the circles of hell, or the stages of a journey that sets scales, forms, and cries in variation. From the howling of animals to the wailing of elements and particles.
1730 paragraph 21
Panel 1
"Witch influence was thought to be transmitted in the food that the women prepared. . . . Kachin witchcraft is contagious rather than hereditary ... it is associated with affinity, not filiation."
Panel 2
Alliance or the pact is the form of expression for an infection or epidemic constituting the form of content. In sorcery, blood is of the order of contagion and alliance.
Panels 3-6
It can be said that becoming-animal is an affair of sorcery because (1) it implies an initial relation of alliance with a demon; (2) the demon functions as the borderline of an animal pack, into which the human being passes or in which his or her becoming takes place, by contagion; (3) this becoming itself implies a second alliance, with another human group; (4) this new borderline between the two groups guides the contagion of animal and human being within the pack.
Panel 7
There is an entire politics of becomings-animal, as well as a politics of sorcery, which is elaborated in assemblages that are neither those of the family nor of religion nor of the State. Instead, they express minoritarian groups, or groups that are oppressed, prohibited, in revolt, or always on the fringe of recognized institutions, groups all the more secret for being extrinsic, in other words, anomic.
Panel 8
If becoming-animal takes the form of a Temptation, and of monsters aroused in the imagination by the demon, it is because it is accompanied, at its origin as in its undertaking, by a rupture with the central institutions that have established themselves or seek to become established.
