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If we realize through contemplation that the existence of anything is defined for us through relations of equivalence, this is possible because the idea of this manifestation of unity is potential in our consciousness. For the latter is a particular instance of the universal consciousness, which is one. Our dreams would then seem whole and unified, however this is not possible because equivalence is equal to negation: Reality can and must exist through differentiation, through opposition and friction, for the moment we define ourselves as the pinacle of this opposition, that is to say, opposition to what is assumed to be life simultaneous with the refusal of *death*.

As a result of the 'transformation' of the 'human condition' from the determinance of survival to the non-referentiality of enforced leisure and contemplation, life has become increasingly abstracted, textual. In this text we are all simultaneously authors and characters. The plot is determined not by the multiple authors, but by the editors who choose and reject our lives, our textual fragments, past and future. The resulting text is huge, complex and distracting to a degree which prevents us from realizing that we are its authors. This distraction is the mechanism which distends the horror of the present into the future indefinitely.

Anyone who thinks that murder is in some way anti-intellectual has radically missed the point.

If what was said, written and done was the totality of existence, we would have no hope and embrace our *deaths* willingly. But anyone knows that what is not said is as important as speech and that silence. Uncontemplated and perfect are the substrata of life. Silence does not equal passivity, but rather the denial of relations of equivalence.

Neoism is the space in which a social consciousness of social consciousness is developing, and consequently the formation of a self-defining limit in the age of artificiality. The sign of this limit is the realization that subversion cannot be subverted, it can only be extended to fields of activity which contain itself. The limit is not impotence, it is motion.

Above all, we must remember that the fear which directs our mental maneuversis rooted in the concept of ' reality,' a concept which has been of practical importance for two hundred years, and that if we wish to reject it, we have only to complete this sentence.


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