extract knowledge? He feels the common anthropological practice of giving something back to the locals by engaging some kind of work there is not enough, because of the power difference encoded into the very structure of the world as it is now. He doesn't know yet what can be done about it, so he prepares to dive into the scene reconstructed from his notes. How do we get from life observed to research written? The reader is advised to keep in mind that what is described is always in excess of the description and what serves as source for thought contains more than what it comes to be connected to. The thought then is also in many ways more than what it is drawn from. Levels don't map onto each other. Only one part of the process is followed here, while the way reality is written is such as to make clear that there is always more there than what can be made useful.

It was on the second day of new year according to the Gregorian Calendar. His friend Gung, a lawyer who side hustles as a mathematics tutor, wanted to go to lunch with him in an area of Bangkok he had never visited.<fnref n="245" /> Out of all the people he visited temples with, she is by far the most devoted. She told him she goes at least once a week. On that day her mother visiting from Khorat would join, as well as two of her childhood friends. Lunch would be merry. After sitting around a table with such extensive amounts of food that an entire group of scouts could've been nourished, they were on their way to a temple. *Wat Phrom Wongsa Ram* (วัดพรหมางศาราม) in the northeast of the city, where she goes once a week. Google Maps remembers his visit there. This is already an abstraction. Out of the myriad parts that compose what has been happening only a fracture make it into the account and come to be immediately linked with orientations external to the material situation proper, yet brought inseparably into the mix by the bodies entering.<fnref n="246" /> Going in, he is not particularly concerned with noticing something new, something to induce thought. Still the following words are relatable: “We are the hackers of abstraction. We produce new concepts, new perceptions, new sensations, hacked out of raw data. Whatever code we hack, be it programming language, poetic language, math or music, curves or colorings, we are the abstracters of new worlds. Whether we come to represent ourselves as researchers or authors, artists or biologists, chemists or musicians, philosophers or programmers, each of these subjectivities is but a fragment of a class still becoming, bit by bit, aware of itself as such.” Wark in her *Hacker Manifesto* (year, 002) manages to articulate a theory of creation that is labor based, takes into

<footnote n="245">²⁴⁵ The nickname is altered to protect the interlocutor as she is a private person.</footnote>

<footnote n="246">²⁴⁶ “To think with orientations is to think of how we are involved in worlds; it is to write from our involvement.” (Ahmed 2014, 95) Ahmed also cogently argues that material artifacts bring certain orientations with them, which can be readily verified in any temple. Learning to perceive them, or become aware of them, is another matter and depends on body privilege. What is meant here, are specifically the orientations brought that are not expected by the composition of a site, such as what the anthropologist body brings with.</footnote>
account intellectual/immaterial labor, and is not immediately recoded onto a unified one-world world
as in more common Marxist versions. It is a decentred world that is constantly evolving with new
elements appearing and those who do this work come to form a special social class, which however is
not of interest to him here. He thinks back at being in the field and the arduous process from
participating and experiencing to forming this data into information according to standards in the
relevant academic fields. Perhaps it is best to enter one of the scenes of his past and follow the
fracturing line while acknowledging the forks that don't make it into the final product.

When they arrived, the first thing to do was to buy offerings at a nearby shop. He was reminded
by Gung one should only bring food in the morning, in the afternoon one should bring useful things
like detergent, toothpaste or food you can store for a long time. They bought such after lunch groceries
for about 300 baht a head. Then they all headed to that low modern square-like building with a lot of
glass that is usually close to the entrance. Daily ceremonies are being held there as in the other temples
he had observed. It is only by visiting many temple spaces that patterns in layout become apparent,
variations and similarities. Each temple is unique, some more so than others. Yet, he had never really
read about this variety and all the things one might encounter in Thai wats. These realities had not yet
systematically entered the imaginations of academic Buddhist studies, much less outside of related
fields. “Hackers create the possibility of new things entering the world. Not always great things, or
even good things, but new things. In art, in science, in philosophy and culture, in any production of
knowledge where data can be gathered, where information can be extracted from it, and where in that
information new possibilities for the world produced, there are hackers hacking the new out of the old.
While we create these new worlds, we do not possess them.” (004) Doing fieldwork, one easily arrives
at places that yet have to be written into the general academic discursive reality. He does not remember
this random temple in Bangkok ever being mentioned before. There would be many ways to engage
with this temple, and with the people that he accompanied there. His avowed interests which include a
decentering of the human (as concept, figure and body) and the general layout of the writing to come
predispose him toward noticing and noting some aspects over others. Connecting bits and leaving other
bits out of the frame. And as he goes on with research in all the various registers, he starts noticing how
much has been left out of these academic conventions, the ways of writing the world. So much in
excess of anything he had expected, so much in fact that it seems paralyzing.
The eight day of the week Buddhas were in the back of the room, though Gung was the sole member of their little group to eventually bow to them. Up front, or rather to the side of the entrance, a monk was reciting to a group of people following his vocal rhythms. Right behind them, in straight line from the monk's eyes, a new group was already busy waiting. This was a bustling early afternoon. He knew this chanting ceremony from the little *wat* inside a villa in Prague (now moved to a new, bigger building), and here, he was told, one can come at any time of day to participate and gather merit. He hears that the water pouring, a standard part of this ceremony, is specifically for deceased relatives. Gung told him that they pour it for a recently departed cousin. What is experienced here is already connecting to what was experienced elsewhere. His corporeal memory becomes a site for such connections, the way other bodies, those not formed by this specific research, could not operationalize. Perhaps even some unexpected relating might occur. After all, almost every temple visited offered some surprise, a dash of the unexpected. “Abstraction may be discovered or produced, may be material or immaterial, but abstraction is what every hack produces and affirms. To abstract is to construct a plane upon which otherwise different and unrelated matters may be brought into many possible relations. To abstract is to express the virtuality of nature, to make known some instance of its possibilities, to actualize a relation out of infinite relationality, to manifest the manifold.” (008) He perceived what he encountered through his previous knowledge about temples and monks, about adequate comportment and what to not to wear. He knew what to expect for what appears are related forms. Only in the abstracting process of writing, of transformation from the sensuous to the discursive will all this in one form or another come to enter the plane where it can come into relation with other elements. Of course, for most matters this transformation will follow habitualized patterns laid out by previous researchers, including his earlier selves, institutionalized conventions, and to many may appear as so evident as to be unworthy of attention, thus becoming transparent, neutral and so necessary as to seem like a direct print or copy, the only representation of what occurred.

His companions put the offerings on appropriately prepared plates for it. He notices that some of the others waiting to perform the chant had bought the prepackaged offerings available at the temple. The group made up of different smaller parts, basically couples, in front was in the middle of the ceremony, repeating what the monk had chanted. He noticed two large boards, each showing the text to recite. External aids appear present everywhere all the time. He wonders quietly how it worked before modern mass schooling. “The virtual is not just the potential latent in matter, it is the potential of
potential. To hack is to produce or apply the abstract to information and express the possibility of new worlds, beyond necessity.” (014) In any situation or scene as bodies enmesh and separate again what each abstracts (if it has the capacity to do so, beyond necessity) will differ. Even just the human bodies presencing in the *Wat Phrom Wongsa Ram* on that day will abstract something slightly different, if overlapping (much like the duck/rabbit image in earlier chapters). The plane on which a Thai Theravāda Buddhist monk's abstractions will be situated does not coincide with that of a researcher. For information from the one to make it to the other, transformations need to be enacted. The same goes for Gung, her friends and mother. If any abstraction occurred, and as with monks there is a large chance of none happening, as this is in general an activity of habit, the plane constructed is one where lay understandings of Buddhist issues mixed with other cultural patterns mix. A world of forking paths. Conducting interviews can make some of these paths cross. In other words information is transformed so as to be able to interact on another plane. If another researcher's body were present, a different, if overlapping abstraction would have occurred.

The chatter of the people waiting for their turn was what he thought rather loud during the ceremony. Nobody seemed to mind and the next group, the one waiting their turn before his, behaved in the same manner. Then his companions were up. He took note that almost everybody had to read the Pañcasīla, the five precepts, off of the board. To his surprise, given that at the very least Gung by her own account went through this once a week. The precepts even if uttered in Pali didn't seem to be such an excessive amount of sounds to remember for people growing up with them. Perhaps Plato's fears apply here too and it was the presence of the boards and other externalized mnemotechnics that prevented a thoroughgoing internalization of these sounds. “Abstractions release the potential of the material world. And yet abstraction relies on the material world's most curious quality—information. Information can exist independently of a given material form, but cannot exist without any material form. It is at once material and immaterial.” (015) For the abstractions enacted by the body that writes these pages to travel, to be able to come into contact with others, not just their objectification onto some carried but also networks are necessary. Heterogeneous networks dedicated specifically to carrying certain kinds of abstractions while keeping them rather stable. (Law & Mol 2001) These networks are materially far reaching, as they include the energy necessary to sustain them, and the labors of all the dead and living, whether material or immaterial, whether acknowledged (financially, symbolically or otherwise) or not. As critical researchers will be well aware of, networks like those of
more obvious capitalist resource extraction are built to be one-sided. Analogous but differently composed networks are in place so the Pañcasīla can spread and do the work that human memory at times can't.

Scanning the room he noticed there were water containers (refilled by the male assistant who also brought the offerings to the back of the room) for the vials used in the ceremony. As he had already witnessed and partaken in before, people were touching when offering a plate together to a monk or just had one vial for more than one person. As he pondered each group leaving and the next moving up, the monk repeating the gestures and chants and all, he thought of industrial rationalization. Organizational innovations to deal with the sheer numbers of lay people interested in making merit. An automation even, as practitioners were clearly habitualized to this conveyor-belt intensification of the ceremony. And everything was set up to make it smooth. The a/c was on, rather gently, and fans were there too, with a private one for the monk, and the humming of fans by then seemed to him like an integral part of temple space interiors. It does have a similarly calming quality as these interiors after all. He thinks to himself again in wonder how it can be that he keeps encountering new elements in these temples that don't seem to not even have been commented upon in previous publications. Almost as if the codification of religion or Buddhism in certain kinds of research makes it impossible for the anthropologist to notice the new in temples and only see what already fulfills the image generated elsewhere. "To qualify as a hack, the feat must be imbued with innovation, style and technical virtuosity.' The terms hacking and hacker emerge in this sense in electrical engineering and computing." (071) So not all abstraction qualifies as a hack. What would fit is Elizabeth Adams St. Pierre's (2021b) conception of research as open-ended creation, and not the blind repetitively ritualistic (in the common sense) application of a method or model onto data, imposition of form onto material. That is mere habit, a process of selection of which parts of the world fulfill the transcendental model, a continuation of the world proposed by the model, but not that emerging in encounters. It's only perceiving what one already knows in the field, based on cliches and prejudices one has acquired at home, whether as common culture or academic representation short-circuited as reality out there. Occasionally, a break appears as innovation, a new paradigm, a new theory, to once again be reiterated endlessly. Change here comes from without, as an accident, as something to be made by great innovators. And tirelessly brought back to be filtered through some reality-grounding. A tool to reorganize description so as to fit the new theory, with the steps from experience and the sensory to
discursive presentation always miraculously disappearing from view.

But what if research was reoriented onto creating (conceptual) tools to enhance the variety of solutions readily available to (post-)human societies to deal with problems that necessarily appear in the world? And the material organization around it refashioned into ways that facilitate the access to this archive? All of that without pretending toward identity and a final description of the world and what humans in it do. One can acknowledge that what Buddhist practitioners do and a researcher does is not the same, the latter not somehow encompassing the former. It's different practices that may or may not come into contact, may or may not enhance the capacities of each.

The monk held a microphone. His words resounded from speakers as electric candles warmly glowed in front of the Buddha image covered by a glass container. The amount of young couples in the room surprised the fieldworker. Until now at temples, and he had rarely visited this specific area of a *Wat*, always set close to an entrance, it was mostly middle aged and elderly women who attended and performed the ceremonies. At every twist and turn then something to stick out against a background normativity habitualized by his attendance of temple spaces. Each part full of possibilities for connections and new ideas. Without being there in Bangkok and spending hours upon hours in *wats*, oftentimes without any direct result, no such pre-conscious ground against which exceptions arise as figures to be grasped would appear. The place would have been just an instantiation of a general Buddhist temple. Nothing to see here, move on. "To hack is to abstract. To abstract is to produce the plane upon which different things may enter into relation. It is to produce the names and numbers, the locations and trajectories of those things. It is to produce kinds of relations, and relations of relations, into which things may enter. Differentiation of functioning components arranged on a plane with a shared goal is the hacker achievement, whether in the technical, cultural, political, sexual or scientific realm." (083) Once we do away with the habit of an untouchable reality pre-existing, we will all become hackers in one way or another. Without expecting immediate intelligibility, mediated by the expectation of a real, the act of production or creation, of taking tiny steps into the unknown rises to awareness. The world comes to be seen as composed of different things that can come to be put into new relations, relations of relations that can be constructed, that are never simply given. Where even those existing come to be seen as unstable, conditioned by impermanence, and as such their continuing existence (through minute not excessive transformation) being rendered possible through on-going
productive activities. Some things may have to change in order for others to appear the same. Due to
temperatures rising in a South-East Asian city urbanized according to Euro-American architectural
standards and imaginations, all kinds of innovations must be included so that the ceremonies can
continue. All of these changes require the upkeep of old and the establishment of new networks, such
as electricity grids and practical services. The creation of spaces the presence in which is agreeable for
bodies in overheating cities comes to act as another motivator for attending, at least for the urban poor.
(Macdonald 2017) Sometimes cooling off can be more motivating than receiving and reciting the
dharma.

At the edges of the temple space was a wall with graves. He only noticed them because of a chat
about graves he had a few weeks back with one of the locals. The absence of European style cemeteries
didn't immediately open up the problematic of how dead are buried in this world. This had surprised
him to no end, as once arisen to consciousness, the difference appears so obvious. Gung told him that
here everyone was burned and buried separately and that for Buddhists the body was not important, not
a source of identity. At each step questions upon questions and endless possibilities for research. So
many paths not taken. Always something, no, much much more than just something, that remains
outside, an elsewhere, a possible endlessly multiplying road not taken. "A hacker history challenges not
just the content of history, but its form. Adding yet more representations to the heap of history's goods,
even representations of the oppressed and excluded, does nothing if it does not challenge the separation
of history as representation from the great productive forces that make history in the first place. The
educational apparatus of the overdeveloped world would make even the unscripted voice of the
subaltern peasant part of its property, but the productive classes have need only of the speech of their
own productivity to recover the productivity of speech." (095) The issue with (latently) realist
anthropology, is that it wants to subsume all humanity into one, however varied (representation). It
can't stand an outside. But how to give up on such a universalism in one's own practice when its habits
are so ontologized?

When he asked what the whole thing was about, he was only told that it was for merit. Like
everything one does. Except when you go to small shrines. They went to check out one such shrine
within the temple, it contained a statue of a many-handed, three-headed Hindu deity. Shrines are for
specific problems, such as success, luck, health, etc. Sometimes even something more determined.
Whereas merit appears to work like money or information in the abstract, a general kind of exchange between different spheres supported (as in produced, carried and consumed) by continuously changing bodies. Bodies that at times (rebirth) change so much that they are unrecognizable on the surface. “Information is immaterial, but never exists without a material support. Information may be transferred from one material support to another, but cannot be dematerialized— other than in the more occult of vectoralist ideologies. Information emerges as a concept when it achieves an abstract relation to materiality. This abstracting of information from any particular material support creates the very possibility of a vectoral society, and produces the new terrain of class conflict—the conflict between the vectoralist and hacker classes.” (126) Like rebirth, information opens the problematic of the relation between the material and the immaterial. Like rebirth (in Buddhist worlds) the problem is of the materialist kind. There is no self without the support of the five sensory aggregates. There is no self, because the self keeps changing. How much can the material components change (i.e. rebirth) so that a no self can still be considered the same yet different no self? The same goes for pieces of information. Who are those that gain control over the vectors of information? Who are those who gain control over the vectors of no-selves (not a classically Buddhist question, but one that naturally arises today)?

Gung said the problems a deity can address are based on the symbols it has. So this one has many hands and thus many symbols so it's good. Simple mathematics. He also saw a space with large, almost life-size figures telling Buddha's story (birth, ascetic period, awakening, death) in the back of the temple area. These were said to be there just as decoration. Memories of all the research on the aesthetic narrativization of the various *jātaka* stories of Buddha's rebirths in temples and their pedagogical import sprung to his mind. (Wyatt 2004) Surely the presence of such statues in these arrangements enacts more than a simple decorative function. He is tempted to think that the accumulation of such arrangements in a space comes to constitute a Buddhist world, for this makes such stories and figures and imaginaries ever present, much like so many Christian things are there in Europe and most of us don't even notice. “Information, when it is truly free, is free not for the purpose of representing the world perfectly, but for expressing its difference from what is, and for expressing the cooperative force that transforms what is into what may be.” (139) When one truly attempts to describe the world fully, grasp all that appears to the senses in a randomly defined spacetime in words (or images), one notices the impossibility of such an endeavor. Still, the most common strategy remains the one where the way of thinking isn't changed, in other words the representation is chosen over the
messiness of reality. Realist fiction even in its guise as scientific description bares itself as necessarily partly fictional, because the world exceeds it, as much as it exceeds the world, albeit both in different ways. A mere slice recombined with other elements not found in the scene as if proper. Such a writing, by being able to move from the location it came to be, can travel and effectuate transformation elsewhere, so that a future body encountering the writing and returning as if to the place described, will already carry (part of) this version of reality with, its attention being guided by the knowledge acquired from the text (as both the material form and information). Only a habitualized awareness of difference or again an attempt at the most thoroughgoing redescription will make the impossibility of perfect representation arise for consciousness, and lead to thinking through connecting issues.

Anything he encountered in *wats* was for aesthetic purposes (to create a calm mood conducive for Buddhist teachings) or merit, usually both. Any object or type of light can be used, so long as it has the desired effect. This didn't appear as a world of true or false representation, but one of effectivity conditioned or constrained by local histories and conventions. Attentively moving from one temple to another in all their astounding variety this becomes rather obvious. “All representation is false. A likeness differs of necessity from what it represents. If it did not, it would be what it represents, and thus not a representation. The only truly false representation is the belief in the possibility of true representation.” (208) He eventually came to ask himself: what is the reference of all those varied representations? Who is it that decides that a Buddha statue does not represent an entity out there in the real or natural world, whereas a tree statue does? Is it not that in a paper written for research purposes one freely mixes without hesitation words that can be taken to refer to actual, material things out there that can be pointed at and those that can't, such as categories and entities foundational for and of the modern constitution? Not to do away with the reality of such matters, it's about learning to discern the wide variety of material/immaterial composition even things taken for granted as really existing for Moderns have. It's engaging with other worlds so as to attune to the ways they might have at the same time more and less in common with ours (albeit on different degrees of reality than is normatively assumed). It's introducing new concepts and categories and methods of comparison and thought. (Latour 2004b, Jensen et al. 2016) Once he did away with a reality out there, the very notion of true representation disappeared and the manipulative liars turn out to be those wielding the oppressive powers of true representation against anything (the priests didn't just go away they just transformed into new figures) and everything they have arbitrarily and largely unconsciously decided to be incorrect. It
is those actualizing a Christian world of one God, one truth, one reality that must battle the unruliness
of the world. (Land 2012c) The same ones that locate thought and innovation and everything into a
mind that is miraculously disconnected from the world, removed from transformative forces all the
while pretending that mind-body/spirit-matter dualism is no longer a thing. Moving through worlds, the
realization finally dawned on him: worlds are literally different because they are made of different
stuff. It's the willful blindness, or 'trained incapacity' we are raised with, which is systematically
inculcated in schools and stabilized in how our world is organized that even in displacements we rarely
notice such powerful difference and explain it away into some sort of identity. (Rabinow & Bennett
2012, 80) After all, isn't this a world made specifically for a certain type of body to move around easier
in? Namely, those bodies that can keep imagining an unchanging something above and outside of
material history. "Even in its most radical form, the politics of representation always presupposes an
ideal state that would act as guarantor of its chosen representations. It yearns for a state that would
recognize this oppressed subject or that, but which is nevertheless still a desire for a state, and a state
that, in the process, is not challenged as the enforcer of class interest, but is accepted as the judge of
representation." (220) Perhaps the question of what do local sentient beings gain from an external's
research is incorrectly posed, for it relies too much on anthropocentrism. For it presupposes tacitly a
world with eternal 'neutrality' as the ground, and not the already established infrastructures of one-way
extraction and institutions organized around simplistic realism and representation. Perhaps what has to
be done first is to transform the very structures of academic worlds, and all else is just window-dressing
to make the privileged researcher from the overdeveloped world feel morally better about themselves
without actually changing anything – that is, the typical move of a liberal subject faced with the horrors
necessary to make their world as good as it is to us.

III

Even in a clearly delineated fieldwork situation that only awaits to be connected to other such
scenes is it evident that the world is always in excess of whatever will be extracted from it. What more,
a different body in that situation will abstract different pieces of information and put them in relation to
other kinds of knowledge. In fact, the whole scene differs when an other body comes to be part of it.
He thinks of himself moving through different spheres, having to actualize what he produced in
different ways for that knowledge to become intelligible to other actors. It seems as if it were
information as constant transformation. Much like the body that he is that is incessantly
metamorphosing by entering other arrangements, when in some a couple of frameworks may even
overlap and operate concurrently. Nothing is all-encompassing once one comes to analyze, that is
conceptually take apart the world into smaller pieces (as one would with Buddhist meditation practices,
albeit employing a different set of tools to different ends). He continues to move through different
spheres of production, not least those of officially designated fieldwork and a more quotidian one of
non-academic encounters where he is regularly situated. Unlike many an anthropologist, he doesn't
manage to uphold a strict separation between field and home in terms of approaching it with the tools
sourced from anthropology. He doesn't even want to, for the interesting questions always seem to
appear when such alleged certainties are ignored. Perhaps that is the result of a changing world, him
being used to constant connectivity and never-ending struggles without respite.<fnref n="247" />

Returning to that *wat*, imagining that perhaps some of what happened there lead one of the
monks to think in new ways. Maybe because the inquisitive and at times almost stupidly ignorant
active presence of an anthropologist's body and the questions emanating from it created an unknown
situation that must be solved. Certainly the conceptual and imageric apparatus including the ways of
connecting various parts operationalized by such a body will differ from what happens as his body.
However much he practices openness and being affected by local conventions, he will not compose
thought in closely related ways. His activity is not the same as a monk actualizing Buddhist thought
and never will be, or that of laypeople for that matter – or else he would unbecome a researcher. After
all, the different scientific fields have their own appropriate tools and histories that are (or at least are
expected to be) effective for their aims. It is also not the same as surface level importing of some
Buddhist concepts while retaining an analytical infrastructure (as is common in Buddhist studies). That
is a precise example of the employment of dualism described in part one. The aim instead is to achieve
a transformation of thought that includes concepts, conceptual infrastructure and imagery based on
thoroughgoing engagement with an (allegedly) different tradition. There is a reason for moving in
Deleuziana as both a research and ontological paradigm here. The anthropologist Peter Skafish writes
about the works of Eduardo Viveiros de Castro: “If Deleuze was at all needed, first of all, it was again
because he provides the conceptual means for orienting us in a thought-world as strange as Amazonia
so that something can be done with what we learn there, and Viveiros de Castro is thus right to cast

<footnote n="247">²⁴⁷ In a following chapter a Buddhist conception of connectivity and a reformulated universalism will be proposed.</footnote>
perspectivism and multinaturalism as the becoming-Amazonian of Deleuze (and not the interpretation-
through-imposition so much ‘Deleuze and anthropology’ devolves into). Far more important, second, is
what this becoming consists of and where exactly it goes.” (Skafish 2014, 15) In order to not lose the
strangeness of Buddhist worlds, and by God! can they be strange.<fnref n="248" /> And it was, for him, an immense
challenge to find approaches/conceptual means that make it possible to draw creatively on those other
worlds. That is so that something can be done with what he learned there. He now lives a world where
thought does not represent but does. “What has been shown so far is that according to Deleuze’s
philosophy thought is always already thought as practice. It is a practice of actual construction, whose
significance shows itself in every instance.” (Thiele 2010, 39) Thought moreover requires bodies.
Bodies that solve problems, that combine a variety of elements so that thought (as concepts or ideas)
are never self-same when encountered by a human.

This is a world of problems and possible solutions, not of truths and correct representations. A
problem can have different solutions, each creating different worlds and other problems. The planes
from which solutions can be actualized are manifold. The new solutions constructed can draw on
different sources, while creating concepts. Not everything thus created can simply interact with any
other kind of thought. Connections must be built too, and these will transform the planes. The work and
solutions of a Buddhist monk will not straightforwardly interact with those of a researcher. They
actualize different thought. Skafish summarizes the different ontology that comes to be through the
encounter between Deleuzian non-representational thought as practice and anthropology succinctly:

To a certain extent, the nonreferentiality and self-consistence of the concept entails,
as many other anthropologists have realized, that it has a built-in capacity to
overcome the (metaphysical) ethnocentrism of the humanities and social sciences,
and Viveiros de Castro simply exploits this to turn philosophy into the self-
displacing, decolonizing endeavor that it turned out not to not be in Deleuze. Because
the relevance and critical power of the Deleuzian concept does not depend on
whether it correctly characterizes things or effectively generalizes them, simply

<footnote n="248">248 Christian and Christian-Secular Europeans always eliminate that strangeness, that excess of forms and possibilities, all its darkness and (for us) immorality. When sharing life with people from Buddhist societies, living in such areas and engaging art coming from such traditions, it becomes painful to see what most research has been doing to this world, how utterly reductive it has been. This has been a consistent topic of a certain strand of anthropology-related work done on Thailand and South-East Asia.</footnote>
treating Amerindian cosmology as though it were composed of concepts immediately
accords an autonomy to it that would be lacking were its significance only decidable
through an account of its relation to practices or histories supposed to underlie it.
Once it is accepted that an alien body of thought is indeed thought, and there is no
longer anything to decipher except for what its coordinates, values, suppositions, and
truths are, and how these throw our own into disarray by depriving them of
universality and transforming them. The permanent mobility philosophy acquires
from the concept therefore also entails, in principle, its permanent decoloniality: a
constitutive inability to arrogate to itself unlimited intellectual authority, and an
equally constitutive dependence on other ontological powers. (Skafish 2009, 18)

It is not as if so-called Asian thought was entirely alien to Occidental philosophy. From the very first
encounters between Jesuits and other worlds, to fascination with and influence from Chinese thought in
the 18th century via Gottfried Wilhelm Leibniz and Christian Wolff (Goddard 2021), to Indian thought
and German romanticism/idealism via G.W.F. Hegel or Arthur Schopenhauer (Halbfass 1990) and the
Heideggerian projections onto Zen and back (Heurtebise 2019), as well as the populating of common
imageries by orientalist imagery and tropes that nevertheless are not only projection but at times come
from some contact with those lands far away. The same goes for all manners of encounters with other
others, most infamously perhaps the impossibility of the American democratic ideal without the
techniques developed by the Iroquois league. The arrogance of Western philosophical techniques
parallels that of Western Capitalism – they cast themselves as universal, change and develop through
contact, but disavow any real mixing or influence. Hence the incestuous tendency toward fascism and
racism because reciprocity is denied. (Land 2012a, Viveiros de Castro 2014) While he does not exactly
trace and explore a Buddhist world populated by concepts (as Viveiros de Castro does with Amazonian
worlds), he does take the conceptuality of Buddhist thought as a given and experiments with what
happens when some of them are plugged into research frameworks directly and on the same level as
those of occidental provenance. For he does not want to disavow the traffic between worlds that
changes both and perhaps creates entirely new ones. That is after all the issue with the modern
constitution: it denies what it actually does, much like it's practitioners. The issue is not that something
is taken from another world, it is that this connection is being denied. And that our modern world and
all the infrastructure that upholds it are built on this denial.<fnref n="249" /> Individual thinkers will not change any of this, except perhaps in small bubbles they manage to sustain. What is necessary is (infra)structural change. When he thinks about what sustains this difference in him and as him that makes it possible to think outside of the professionally established and policed boundaries of fields,<fnref n="250" /> it is certain that the internet and its ability to establish unexpected connections and sustain them, in a variety of forms, including the possibility to build a world through cinemas of the other, is integral to any such endeavor. Other worlds lurk even in the most apparently unified reality. Nothing maps onto each other perfectly. And so each affirmative redescription of what is, based on sustained critical inquiry into the world, serves to open that world if only by hacking out a frame to connect what before seemed to be disconnected and offer it to be grasped by a consciousness.

So he moves through different spheres where all manner of infrastructures meet to think through him. Some are more stable, make for what ‘he is’ and can be mistaken for the real ‘he,’ but he knows, after years of practicing attention that he and the thought produced could become different, very different, if only those ‘other spaces’ and their operations could be stabilized into something more permanent. It’s the movement between, movement as differently stabilized infrastructural space that creates different thought to be or not to be put in touch with concepts on that plane where things might come together and transform. What will happen if such planes are affirmatively traced from all kinds of spaces, not just classrooms and offices? Maybe if we stop pretending there is a clear-cut separation between knowledge and life, new thought might emerge, one oriented toward enhancing the toolbox with which problems can be solved. After all, all that is emerges from interdependent arising, is already connected even if from the position one is in, this is not to be grasped immediately. New material infrastructures can be built to make circulation between spheres easier, not just for the bodies to which knowledge-production is ascribed, but for those bits and pieces of information produced. And as all is connected and new images must be constructed to lead out of the interlocking world of the foundationalism of the modern constitution, speculative thought propels him further.

He thinks a world where humanity is finally imagined outside of a humanist social Darwinist projection. One where (e.g. via Grosz's combination of Deleuze and Darwin) techno-cultures are

<footnote n="249">²⁴⁹ For extensive discussions of the basic racism and consistent disavowal at the center of the Enlightenment and modern fictionalization of a self-contained European tradition, see e.g. Park (2013), Stromback (2019).</footnote>

<footnote n="250">²⁵⁰ On boundary policing of specialists and how this tendency is inbuilt into the language of research, see Davies 2007, 36.</footnote>
studied not as essences (nor critiques thereof) but as always singular responses to locally formed
problems and the solutions societies (including the non-human actors, all to be scaled up or scaled
down, frameworks to be experimented with) come up with, and the way such solutions come to be
stored (for access beyond the initial emergence) and automated. All a ceaseless continuation of non-
teleological evolution, where ideas, deities, habits, technologies and other non-organic entities that
mingle are as much part of it, as what is easily categorized as organic or biological. What constitutes
the human here is the material composition of bodies (and hence those other parts of the world that can
be perceived) and all that which can be put onto planes where it can come to speak to each other,
regardless of the number of planes. (Grosz 2017) Encounters between such worlds (of somewhat
stabilized cultural techniques and their easy accessibility for some) lead to the creation of amalgams of
such solutions/responses (not just in immaterial thought but also more material solutions such as
engineering or social organizations/imaginaries) by those in between, and to new solutions and
responses by elements of those worlds now faced with new conditions. The external comes to be
transformed into something internal, and at times perhaps equal mergers of traditions appear, neither of
which identifiable as the dominant origin. All these admixtures are possible because we are made of the
same stuff and can thus interact and influence each other. And if an image of universality is being
upheld in research, then perhaps the establishment of infrastructural access, stable yet open to
transformation can be established, as well as spaces of experimentation where tools and local problems
can encounter each other in open-ended ways, and where failure does not lead to disintegration.
## 21. Conclusion or Hard Reset

The past pages were written as possible solutions to problems. Problems that appear as different fault lines between and within fields open up and persist, at least for those bodies trained in noticing where certainty breaks down. Problems that appear once the problem of reality has been solved in a way that makes it clear that there is no independent reality out there to be directly accessed and thus act as ground and arbiter for what is, isn't and might be.<fnref n="251" /> (Thought) worlds without certainty open up with a rush of excitement that comes with the awareness of not knowing. A positive not knowing is knowing the current limits of knowing. A knowledge that operates outside the bounds of representation, and with that, bodies that make knowledge become different. Problems are differential multiplicities making heterogeneous expression possible without the need to immediately radicalize it into contradictions. Problems are what all entities face, and as such traverse the material and immaterial. Of course, different entities and different parts that make up entities, are composed in different sets of ways as they relate to the ability to change without breaking up. Not solving the problem of hunger, while connected to other problems a human body can face, leads to somewhat harsher outcomes than the inability to pose a problem that appeared in research anew. What is being done here is possible, because entire worlds have been built so that the transformation of varied energies to sustain a writer's body in Western society becomes automatic, has been externalized long before the body itself has come to be. The problem of how to get food and shelter is mostly one that I don't have to solve in any significant way. It is collaboration (within and between various species and not necessarily in immediately noticeable ways) that makes life possible, even as certain actors keep insisting on excluding many others from the fruits they themselves have not actually cultivated.<fnref n="252" /> Individualist ontology would be

<footnote n="251">²⁵¹ As for the correlationist critique (Meillassoux 2006), apart from working with a basically static image of the world with human and non-human activity nullified (in the ironically excessive anthropocentrism of the thinker who tries to get beyond it), as well as the inability of making a distinction between connecting with an object, grasping an object fully (and immediately extrapolating onto world in general) and the still very human proposition that there is a full thing/world there in the first place, Meillassoux and other Speculative Realists are armchair thinkers that generalize from a specific branch of science they take to be ground and unrelated to human-non-human creativity: “Speculative audacity aside, from the point of view of STS these examples have significant problems. De Landa begins with a very specific interpretation of Gilles Deleuze, which authorises a history centering(?) on emergent patterns of ‘matter’, based on certain kinds of physics and biology. Meillassoux, similarly, begins from a strictly philosophical consideration that leads to the prioritisation of very particular claims from physics and mathematics. Thus, both analyses work within a conventional epistemological hierarchy, according to which objective science provides the foundation for authoritative philosophy. Various scientific claims are ad-libbed and, in de Landa’s claim, transposed as underlying explanations of human history. Neither the social sciences nor the humanities are anywhere in sight. Basically, we are in the realm of scientism. This route to ontology is particularly grating to STS scholars who study how scientific facts are made, how they come to circulate and how they are stabilised as facts.” (Jensen et al. 2017, 532)</footnote>

<footnote n="252">²⁵² It's not just that the human is made up of a variety of organisms, though most may be undetectable to the human eye, but</footnote>
impossible without the labors and problem-solving capacities of others.<fnref n="253" /> Paradoxically perhaps, the more the labors of others have been automatized, become part of the structure of the world one lives, the more difficult it is to notice and care. Awareness is something to be practiced, possible framings of the world multiplied.

Many fields of research treat overlapping ‘things in the world’ without ever really meeting due to the ontologically separating organization of knowledge production, as well as time limits and the expansive limitations of the powers that be. This is one of the niftiest operations of Euro-modernity, the primary proposition of separation that is actually made to become real and with clear borders, and then denied to ever have happened, in the self-presentation of bringing together diversity. Meanwhile, the 21st century of the Christian-Secular era or the 26th of the Buddhist is one where the internet (however much its emancipatory promises of once might have failed)<fnref n="254" /> makes for a world where knowledge in its vast variety, complexity and contradictoriness is more directly accessible than ever, bypassing more classically structured hierarchies built around schools, teachers and libraries. It is this excess and the obvious inconsistencies that come with it that brought me to really reconsider how to conceptualize the encounter with (speculative) Buddhist worldings, and in the same non-identical fractured transformational movement learn to gaze back at myself, my world(s), with significant assistance of certain approaches cultivated in anthropology, and learn to redescribe worlds not as thoughts and representations and narratives, but as the ceaseless wealth and variation and becoming of all manner of

<footnote>species even co-evolve in symbiotic ways. The wasporchid imagery is good to keep in mind: “Finally, becoming is not an evolution, at least not an evolution by descent and filiation [...] It concerns alliance. If evolution includes any veritable becomings, it is in the domain of *symbioses* that bring into play beings of totally different scales and kingdoms, with no possible filiations. There is a block of becoming that snaps up the wasp and the orchid, but from which no wasp-orchid can ever descend.” (Deleuze & Guattari 1987, 238) And later: “The line or block of becoming that unites the wasp and the orchid produces a shared deterritorialization: of the wasp, in that it becomes a liberated piece of the orchid’s reproductive system, but also of the orchid, in that it becomes the object of an orgasm in the wasp, also liberated from its own reproduction.” (Ibid., 293)</footnote>

<footnote n="253">²⁵³ As Bratton (2019) and Krämer & Bredekamp (2013) demonstrate as (cognitive) operators are externalized as (automated) technology other possibilities for human activity become available and these operators work for a variety of actors, regardless of how they got made in the first place. There simply is no easy distinction to be made when it comes to assigning the origin of things or value produced.</footnote>

<footnote n="254">²⁵⁴ “At MIT, hackers worked freely on each other’s code, gave code to others and did not secure their files – to do so would only invite others to circumvent the security. This model of free, self-organized labor took place under very special conditions – in research labs with large amounts of Pentagon funding. Yet it provided an ethic of working with information that spread far beyond this academic setting. The sharing of information became a hallmark of early Internet culture. This was perceived to be an obstacle to its development as a commodity by the new forms of business that wanted to invest in it. The crackdown on hacker culture in its more transgressive sense, and the containment of the hacker ethic in its more benign sense, are two parts of the process of the commodification of computing networks in the interests of restricting the free movement of information and the expansion of the concept of information as private property.” (Wark 2006, 321)</footnote>
elements, especially those not yet commonly noticed. Above all the last element is one that opens up once one learns to see and think with media theory and STS. After thoroughly engaging different fields including philosophy for countless years, meaning in a way where one tries to understand how philosophies and theories and methods work as compared to others, it becomes evident that much of what is done to the possibilities of thought (not just with Deleuze) is to cut out small parts and fit them into an already finished conception of world so as to in the end stabilize it – a truly Procrustean activity one is taught day in day out at schools built on the model of a finished world and thought and discourse that represent, which comes to be endlessly critiqued but rarely transformed into a different way of relating the elements at play. Deleuze and Guattari's works make for a radical rearrangement, a real liberation from endlessly circular discussions about whether this or that is correct (without any of the participants ever acknowledging they are each referring to a slightly different, always transcendental image of the world, posed as beyond the effect of sentient beings). It is because they introduce a way of thinking oriented around problems without the possibility of anything ever ending (one of the metaphysical baggages carried over from a Christian cosmos) – a direct interaction between world and thought, local, changing, active, beyond the human, without hierarchy, freed from the dogmatic image of thought. Any body that tackles a problem will come up with a different (if overlapping) solution, depending on what it can draw on from its past and where a cut is introduced insofar as relating to other elements operates (in thought, regardless of the connections made in the world). This makes it possible, as an attitude to world, to positively acknowledge, affirm differences without denying the connective tissue.

The philosophical tradition of the 20th century has given a particularly dark response to the idea that thought must be necessitated from outside, when it is not about representing any already given external reality: what makes us think would be nothing other than our own finitude, the very nothingness that “surrounds” us and from where we emerge. Problems and questions would not express any objective incompleteness in our knowledge or life but rather the relation we have to the fact that there is nothing beyond this very finitude. This is for instance what Heidegger and Lacan both argued in different ways. The significance of Deleuze for us consists in having opened up a third way: what he calls the Outside is neither external reality nor the pure nothingness out of which we pop “into the world” – it is the very variation of the different ways of thinking and living.
This, ultimately, is one of the most important ideas one should retain from the
“philosophy of difference”: the fact that we could think differently is precisely what
makes us think. (Maniglier 2019, 42–43)

Turning toward what makes us think, is a turning away from description, which has always partly
operated as classification, mapping, appropriation, colonization. Description as it is practiced in Euro-
modernity continues to be an arbitration of what is and what isn't, a decision about what can and cannot
be related in the text, and also a relating outside the text insofar as access to the end product is anything
but universal. The last element persists in what is proposed here, but when humanities research turns
toward the active and conscious creation of tools to deal with problems, or the big problems where
tensions seem to be too great to find non-destructive solutions, the entire field is restructured. An image
continues operating where humanities are basically assumed to represent the world, and issues turn
around the degree of correctness and the power dynamics behind it. Meanwhile, engineering and the
more investment-heavy sciences, while generally operating within the same cosmological framework
(after all, it's ‘cultural’) create objects and tools to reach into the workings of the world and change
what is possible. Sciences then that work with more immaterial elements, that is, humanities, do so too,
as texts and thoughts and conventions are produced, only as this activity is not acknowledged what
comes to be perpetuated, regardless of what is generated otherwise, are cosmo-practical conventions
that prevent a clearer assessment of what is happening. What one can practice to notice, especially with
media theory, is all that which is taken for granted, all the while being anything but. Using words,
treating communication as self-evident and primarily successful more often than not hides differences
and varied configurations. What Deleuze and Guattari can teach is to see how each use responds to a
different set of problems, connecting slightly other elements. The crucial issue is: what is being
extended, stabilized (however transformed) and what is cut off? And research that continues operating
within the dogmatic representational image of thought will continue letting only the modern Western
constitution (its delusions and exclusions) to reproduce itself in minor variations, while working hard to
contain all other possibilities in the cage of classification. Description organized by an already finished
world operates as classification, no matter how creative it is. That is one of the basic operations of the
modern system of knowledge production: the containment of the irreducible vivacity of the world, of
evolution as non-teleological creation of solutions and forms and new problems. It also hides its own
speculative activity, the fabulation of the world by Moderns, as the projection of a preexisting, finished
reality turns attention and scrutiny away from one's own creativity. Gazing at the heavens, it is easy to mistake distance for purity. Looking only upward, one can forget to check what is happening to the ground one stands on. For what is created can be changed, and most Christian-Seculars remain Christian in that they cannot face that anybody but God would actually create. This is evident in the framing of science as a discoveries, in the cutting away of human and non-human capacities that made whatever came to be possible and making it appear as if the world and Nature out there were already finished. This leads to the oscillation common in Modernity between either humans having no power or being entirely free to create whatever they want. Instead, one can come to understand and see the world as different combinations of creative and limiting forces and bodies, of freedom as appearing in the capacity to transform in a somewhat controlled direction a set of limitations currently in place thereby making for new futures filled with things that before couldn't even be imagined. Once the fabulatory process is entered, new worlds open up. It is key here to cease making a distinction between nature and culture, posing whatever humans create or think as outside of evolution.<fnref n="255" /> There is no eternally remaining essential outside, even if no sentient body at any time can't actually grasp the entirety. And even if it were possible to grasp an entirety, through the act itself the world would be transformed in a specific way as a new world comes to be with a new entirety to be framed.

Movement in and around and as spacings occurs in a variety of ways. Depending on what tools are used to explore all those variations, a slightly different configuration will form a (re)description. They overlap, may even appear as almost identical, yet never are. When appearing from within a different cosmological framework, once different operators might come to appear (almost) same, and seemingly same ones different. Speculation, fabulation are always at play, however innocuously. Often even undetectable to the untrained body of the Moderns, habitualized as it is to consider reality and a certain way of writing it as given. Yet, experience and description are reductions of complexity, connective transformations of elements into other media. The scenes, the examples carefully fashioned here are to varying degrees of direct connection sourced from fieldwork encounters. Constructing scenes to think with, composed of concepts and images and other parts, including operating in the background, an infrastructure put together in such a way that connection and comparison become possible between what would commonly (in hegemonic frameworks) be considered as unquestioningly unrelated. And as a next step it makes it possible to generatively experiment with other ways of

<footnote n="255">255 This practice can still be kept, experimentally, contextually, for it will remain generative – the issue is its unacknowledged ontologization.</footnote>
connecting the parts that were put together. An SF that includes experimenting with values, aesthetic baselines, imaginaries, gestures, rites, ontological distinctions etc. Cinema comes as a particularly useful tool for learning to notice, to become attentive to various behaviors, conceptions of humans and non-humans, of relation(ship)s, practices, regardless of how realistic they might seem at the time. What once seemed unreal, habit makes real, unremarkable. A body filters unnecessary and regularized information, turns some of it into instinct, reduced reaction times. If engaging with anthropological and science studies teaches anything, it's that even when we do know, we don't know yet what a body can do – the body not merely the organic body as usually conceptualized, but as a conceptual framework for an integrated, yet open system with consciousness as emergent property always in danger of fundamentally misrecognizing its limits. Afraid of going somewhere or going too far – positive and negative feedback loops interacting in unpredictable ways. Consciousness or so-called rationality as that which emerges through the accumulation of frictions between the infinite, diffracting closed yet open systems a body is (part of).

Learning to (re)see, whether in the experimental space of cinema or Buddhist meditation, comes with indirect awareness of the conditions of perception, complex and direct integration into webs of causation and the powers of a properly trained body to effectuate changes, however incremental, to such determination. Body-world ties are undone and redone, perception trained to notice the ongoing processes occurring beyond the limits of control. At the confluence of conceptual and corporeal training, new paths for futures open up. With such awareness arrives knowledge of complexity beyond a human body's grasp, to be understood only as that which exceeds a body's capacity, but the effects of which can be sensed. Which makes for a relativizing (as in being able to think and perceive within multiple frameworks) of one's condition and troubles. In the sense that experiential distancing qua coolheartedness comes to be a way to be in life, while conscious engagement with bettering one's situation can continue to be practiced. Distance doesn't necessitate non-engagement. What comes to work and how, it all depends on what other cosmological elements come to be plugged in. An awareness of the deep material and locally bounded constitution of the world, from which knowledge of a general relativity of all things comes as a secondary effect. Not as active grasping of the processes that operate before any consciousness appears, grasps, recognizes, stabilizes, rather as awareness of something happening before consciousness and outside of the faculties of the currently constituted body. This includes the becoming aware of past work a body has done, recognizing what at least some
of the labor that lead to today's capabilities. As anyone with even the slightest awareness of the variety of cinema will sense, it takes work, it is practice to learn to watch certain kinds of cinema, and then, by extension, awareness can arise that it did so too for the most dominant formal conventions in a society. Archaeological engagement of the history of forms, of technologies and ideological orientations, to how what is and what isn't came to be enhances this liberatory practice. With a Buddhist-derived infrastructured universalism comes a thought practice that orients toward continuous examination of a situation in terms of its complex webs of causes and effects as tied to that situation.

Whatever knowledge is gleaned from situations where cuts between body and immediate environment are enacted, whether they will add up to significant transformations or be lost in the past without much systematic effect, depends on the framework that is outside of such experience proper. What a modern research environment can offer, given its access to a vast accumulated archive of cosmological, conceptual and technological tools and propositions, is an expansion of sources and opportunities for experimentation. The gaps that open up once direct environmental (which includes social, economical) pressures is distanced are such that seemingly set paths for an individual and a society can be redirected. This is after all just a rephrasing of some of the promises of higher education as is, especially once things are analyzed in terms of what they (can) do and not what is officially said to be true. A more traditionally Buddhist framework would seek to organize the knowledge gained from these gaps into an accumulation toward nibbana, yet as with the transformation of Christian cosmology into the modern Christian-Secular one, much can be kept somewhat stably while bracketing soteriological aspects. The speculative part is also found in this: what to put in place so that change effectuated by cinema or meditation stabilizes outside of it? How to ensure that a viewing body can become aware of the new figures, ethics, imaginaries formed in each cinematic proposition of a world and then carry these possibilities over into life outside of cinema, and not reduce new formations onto what has been dominantly established?

These questions also apply to distinctly scientific practices: how not to reduce engagement with purported otherness (whatever the combination on the material-semiotic scale might be) to already established models but use it for the more or less conscious creation of new combinations, adaptive transformations of theoretical frameworks? One concept to consider is thickness in two senses. 1. The thickness of connections between objects and scenes put together in a text and the places they were
sourced from, however they might be composed. What counts as empirical once the clear distinction
between representation and reality (for most so-called objects or subjects of research, accessible only
through representation, a process conveniently forgotten) has been unmade, includes concepts, styles of
writing, the material infrastructures that make different kinds of research possible, and countless other
entities. 2. Thickness of the constructed scenes, in the well-known sense of Geertzian ‘thick
description.’ Thickness as irreducible descriptive complexity that includes contradictory elements and
comes to act analogously to the frictions of materiality so as to prevent an easy collapse of the different
levels of composition onto a proposition of a reality out there, as well as retaining generativity for
future engagement. Awareness of such excessive complexities brings with awareness of the random
cuts that had to be made to ensure any kind of stability for the object in the making. There is clear
affinity between this conception of research description and the (what textual scholars consider)
excessive and indeterminate iconicity of the cinematic and photographic image. (Taylor 1996)
Strategies of writing will continue developing, yet for a text to operate a cut in the effortlessness with
which even texts that actively propose a different world and thought-practice to the modern Christian-
Secular commonplace one of representational projection are turned into the same old practices is an
uphill battle. Shocks are necessary, in writing as much as in cinema and meditation or elsewhere. The
ways texts and other objects produced under scientific conditions feed back into wider circles are
infinite, new ones can appear, do appear, and it's only for bodies to learn to attune to the appearance of
the new in the immediate surroundings.

Research that has forgone the organizing image of a possibly fully knowable world, for it has
come to be aware of the incommensurability of worlds and of itself being part of worlds, comes to be
(among other things) about making new comparisons and connections possible, without arbitration of
what is and isn't real. That is performed by the labor done in making connections and forms and ideas
and habits possible, without the need of doubling down, judge-like from above. Such reorientation
away from judging others in the quest of ultimate controlling arbitration of reality toward using what is
encountered in order to enhance variations and with that tools to deal with problems sentient beings
might encounter, can be conceived of as a therapeutic activism.<fnref n="256" /> It fundamentally draws on some of
the oldest Buddhist ideals and stories, where the Buddha tends toward a pragmatism aimed at healing
when pain appears. Discontent, of which pain in the common sense is but a subset, will always appear

<footnote n="256">256 Szymanski (2020) explores this concept via cinema, including that of Weerasethakul.</footnote>
for such is how the world works, and Buddha cautions against speculation on things that cannot actually be verified, so it's best to focus on healing here and now instead of speculating about how evil appeared. Plugged into the karmanetic rearticulation enacted here, reassesses the role of cosmogenetic speculation as therapeutically creative so long as it is not taken as an end of itself. This is also where the construction of conceptual and material infrastructures reenters, so that what at a certain moment appears incomparable and unrelated, can be made commensurate and yield new ideas and tools, thereby in some way becoming a controlled modulation of the world. With awareness of the processes of translation that keep operating comes the awareness that none of this is the reduction of the incommensurate to the same. There will always be things outside of whatever is occurring somewhere, and that too is the way of the world.

Bridges can be built, they transform both sides that were connected and that which is beneath them, yet this doesn't mean they render all identical. In order to keep functioning, in order to persist in time, they have to be maintained. This includes knowledge of access, both the knowledge of maintaining them and the knowledge of what they do.<fnref n="257" /> Bridges can also always be destroyed, and the once connected parts develop in entirely unrelated ways so that eventually even what was once shared will be hard to discern. When research frameworks such as that of anthropology comes to be taken as fashioning scenes to think with from outside of the hegemonic traditions (without denying such sourcing as has all too often been the case), the question of correct or incorrect representation or whether something does or does not really exist disappear. Instead the concern can come to be organized around the applicability of the tools constructed and who they come to serve, as well as who can access them and how access can be enhanced, democratized. It also puts all conceptual tools and writing practices on the same level, rendering commensurable research across fields, breaking down seemingly ontological distinctions of categories that some of us even lived through when they appeared, but habit makes it seem as if they existed forever. So (post)humanities would come to be organized around the creating, storing and accessing of objects, tools, operators to have the widest variety possible for solving problems and reducing tensions, for these always appear in complex worlds.

<footnote n="257">²⁵⁷ The latter becomes more obvious when various rope or living bridges are considered, for often bodies used to wide, stable bridges won't be able to trespass them, which effectively means they don't work or even appear as bridges (to everybody).</footnote>
It is the relative slowness of change exhibited by figures and words that gives rise to the illusion of primary stability. The same goes for an inattentive treatment of film images. At the same time, figures and words are operators that make disparate entities qua mostly self-contained processes with clear, if permeable borders with their outside comparable. They bring them closer to each other. Something to be mindful of when translating other worldings into languages of science. It is all too easy under the general Christian-Secular assumption of the Moderns to forget that expression in words is a different operation than doing and experiencing with other media such as a human body. The word did not, does not and will not come first. It is but one of many parts. Nor do spoken and written words do the same things. Knowing in thought that the world is flux at continually differentiating speeds, that a point of view embodied is taking on a specific speed in relation to surroundings, and practicing, shaping or experimenting with bodily faculties until experience of such knowledge becomes possible are different operations. All that appears stable merely changes and moves much slower than what is around. They are easy to link, and the easier a connection is established, the more a danger appears of collapsing different things into one. Different practices of comparison, of thought, of body and technology accumulate as diverging paths to actually different worlds. It matters deeply how thought is thought and what can and cannot be connected. The proposition of different worlds made by proponents of the ontological turn is even more forceful than appears to be generally acknowledged, for concepts, narratives, gestures, models, theories, equations, outright fictions of whatever kind and other less material things also co-constitute worlds.<fnref n="258" /> It is almost as if taking thinking and creating for granted, due to the underlying tacit assumption that the world is actually already finished and human activity has no substantial impact, takes away all the joy that awareness of this power can bring. It also takes away the possibility to recognize limits to such powers. There is an analogical operation noticeable in ways of thinking: the assumption that I already know, that new pieces of information are at best variations of the already known. That is, an image operates here where the ‘I,’ like the world, is fundamentally finished. As Nietzsche was very aware, Christian cosmology just won’t die, it’s more persistent than the undead: we killed God, and here he is again with minor cosmetic surgery, in the form of Truth, Nature, One World, Democracy or whatever. (Tsing 2005) We, the destroyers of worlds, those whose lives are impossible without continuing mass exploitation of other sentient beings, think ourselves the only true Humanitarians. It’s as if each step of the so-called modernization, of Enlightenment, of capitalism, is the ongoing unacknowledged naturalization of this totalizing

<footnote n="258">²⁵⁸ Research into cultural techniques has taught to notice the naturalization of certain operations onto the world, so that new ones appear that would otherwise have been impossible. (Krämer & Bredekamp 2013)</footnote>
polarizing self-congratulatory creed. It seems prudent to do what is possible to move away from this
worlding that goes against life so as to reclaim the world for the variety it once promised. A real,
contradictory, challenging variety, not the liberal kind of minimal surface diversity to give a nice
advertisement sheen to the underlying unification through exploitation of all. This calls for a rethinking
of what sciences of all kinds do, and what role they and the ethics and practices engendered in those
spaces where science is made and people are educated can play.

That worlds are composed differently comes with acknowledging that a body dominantly
formed in one, when displaced to a different one, won't perceive and experience in the same way as
local bodies. One has to acknowledge limits and incommensurabilities that come with not being God.
There is the option that with focused work and extended periods of time, a body can transform so that
experience will come to closely resemble that of surrounding bodies. Perhaps that is only possible
when ties to the place of origin are cut, the place being not merely geographical but also social, class
based. Displacements are of many kinds. The anthropologist body here does a specific kind of
scientific magic, bridging to some degree two or more versions of self and world, and trying to use this
tension that makes differences appear to consciousness productively with the aim of somehow
fashioning them into something that can be communicated. The objects produced naturally introduce
new kinds of differences and frictions wherever they travel.

Once attention and senses have been trained, friction is noticeable everywhere. Nothing just
happens. There is no smooth world with secondary resistances. This all too power cosmological model
is a transformation of the Christian proposition, a perfect world created by God with discord
disseminated as a secondary operation by Satan. This is a world where a primary utopia or heaven,
basically good and assumed as neutral ground, is just taken for granted, and all the evils that appear are
in the end due to some variation of free will. Where did the potential for an angel to fall come from in
the first place? What generated the conditions of free will? If thinking remains tied to such a model,
one where thinking and research just happen, without any acknowledged effect, where ideal models are
somehow habitually taken as more real than the messiness of worlds, and their undesired effects being
attributed to the effects of free will and misunderstanding, the complex interactions between scientific
and other production and other parts that make up worlds will remain mysteriously exterior to thought.
The alternative proposed here makes for a world where one would have to always consciously
experiment in connecting what is gleaned from writing with other elements of the world. And with such combining, awareness of (some) frictions can arise. No habitual steamrolling of world by representation. And with such an image of thought and world, different sets of values can come to be cultivated. Not a hierarchy as to who knows more, or is better at pretending to know more and fears being found out, but mutual support and learning with some beings more practiced in attuning to the vagaries of frictioning and being able to actualize a wider set of tools to face the cracks that always appear. Sets of tools that don't add up as hierarchy, but rather as different combinations of overlapping complexity. Friction between all manner of elements that come together living, doing research. Theory, data gathering practices, personal habits, writing skills – the limits of currently existing conventions of research and communication. For those at least that have transformed from basing thought and living in models of recognition into difference.

What happens if this basic preconscious cosmology is swapped for one of impermanence and the (awareness of) discontent that stems from it? Friction and discord no longer appear as the doings of bad actors or unruly material baseness unwilling to submit to elevated rationality and eternal truthfulness of whatever is currently taken as real and perfectly true. Rather it is the complex and always shifting nature of world that gives rises to movements that can at times come to rub against each other, while at other times in other places operating rather smoothly together. The more the beings that come to be formed attach to the images of world they formed over the vagaries that unstable complexity brings with, the more discord will there be. A world without misunderstandings, contrariness, collisions of different speeds is impossible, undesirable even, for it would be a dead world. What is possible is not letting them grow to uncontrollable sizes, not letting them take on a stability and independence of their own. And efforts can be put into creating such tools that reorient paths toward less violent and contrary ones. Practicing awareness for the contextual misapplication of causes, cultivating attention to new elements appearing and learning to improve at letting go of images of the world that have taken on lives of their own in contradiction (and much effort to cut off any feedback) to how the environment has developed. This is not to deny the possibility of establishing circuits even with the most outrageous conceptions of the world, rather it's a practice of learning to take some distance and by experientially encountering excessive complexity managing to achieve some levels of coolheartedness. Correct assignment of causes and effects is, for common sentient bodies at least, impossible, and the creativity that comes with such random cuts feeds back into how worlds will
develop.

Utopias, heavens, SF futures, otherworlds<fnref n="259" /> feed into this world in a variety of ways. While Buddhist practices might focus on celestial atmosphere, on creating conditions conducive to ending the cycles of rebirth, as well as engendering moods and dispositions that enhance distance from immediate environmental effects, other imaginations of heaven will enact other differences. And, obviously, bodies are habitualized to noticing different elements in utopias and the world around, so that when a proposition of a world travels, the differences and inspirations it entails won't be the same. On some level, every text (in the most general sense) is a proposition of a world and what populates it, and as such a fiction. And fictions, whether dominantly utopian or scientific in their composition, act as motors of change, as something of high complexity from outside is introduced into a situation. Especially when they cannot be easily transformed into existing conventions, but manage to establish productive connections nonetheless. It matters which habits and practices in relating things of the world are acknowledged and valued. It's through an engagement with the entangled frictioning messiness of material worlds, it's once a body learns to distinguish between image/representation and world and make affirmative, experimental use of this difference, that real thought as creation of the new becomes possible. A doing that is not afraid of mistakes, because it is impossible to know when something will finally take on positive effects. Obviously, such a doing is not for everyone, as has been the case for science or other creative endeavors. And that is a good thing: variety, cultivated difference makes for a better world, as more of it also means a wider array of tools accessible to find solutions to challenges that inevitably come with impermanence. A world where mistakes are not punished, but recognized as potentially productive and at times necessary. One where spaces where experiments breaking down conventions on all levels and with uncertain outcomes are created, supported and valued. Much can be achieved once the concept of preexisting, finished reality is undone.

<footnote n="259">²⁵⁹ Fictionalization is a constitutive process of worlds, fictions are stabilized entities the relation of which to a current state of affairs is clearly one of unverifiability, which does not deny their effectivity. Verification here means the capacity to relate an object, a piece of knowledge, a theory to independent elements without overt contradiction. What was once a fiction can become quotidian.</footnote>
## 22. A City as Motion

Now, the hazily tropical urban sun is high up already and as scorching as ever. Late mornings are downtime. Wat Boromniwat Ratchaworawihan, Wat Prayayang, Wat Chamni Hatthakan, Wat Chaimongol. Temple upon Buddhist temple passing by, mostly empty grounds resounding the busy presence of the early hours heavy with merit-making. Each of them distinctive in their own special way. One with a school attached, enchantingly rhythmic melodies expanding through loudspeakers as uniformed middle schoolers dart around expending intense energy on the already heating open space. Another one small and so deserted as to wonder whether anybody ever visits at all. One distinctly Sino-Thai, in the far rear a Pagoda, partly covered, currently in the process of being repaired, a ritual area predominantly red with a fat and jolly Budai enlightening the atmosphere. This Mahāyāna figure appearing from time to time in generally Theravāda spaces. Other elements encountered in the rose glow of the dispersed wall color quietly announce their generic Bangkok Buddhist historicity. In reality becoming, things mingle. Closer to noon, prayers are heard and faint smells of incense perfume the air. Turquoise light reflects intensely from the all windowed front of the adjacent greenhouse, empty of plants but full of statues to offer money to. The glass windows, as is customary, in dark green hues, while the statues, including the row of Buddhas of the week, await their next merit-maker. Always silent, always ready.

A city built on water sometimes shines through all the concrete and high rises, lonesome trees and their shrine friends. Khlongs, the almost 1'700 canals found here, most filled up by modernization, weave in straight lines under low bridges around the backs of houses, rarely touching the countless streets crisscrossing the mahanakorn. Some trees and tree spirit shrines appear to be exclusively accessible from the water side. Remnants of a previous version of urban becoming. Everywhere tiny shrines with offerings to the local tree spirit, often made out of wood right by the tree. There is a chance that not one is without a few glass bottles of fizzy Fanta Red. Some say tree spirits like the color. Others mention sweetness. Some even point out it was the favorite drink of Rama V, King Chulalongkorn, who died almost half a century before it was invented. Quite a journey even for a brand developed in Nazi Germany following sweetness embargoes. Even more theories pop up. Other food and drink offerings remain accepted, but the spirits do seem to have a tooth for this fairly recent creation of excessive gustatory artificiality. They go with the times. Much remains hidden from the
boats much only appears when traveling by boat, long and low and sometimes with a roof, private or
part of the transport infrastructure. Cities split and overlap. People slow down and clasp their hands.
Pay respect to the tree spirit. Numbers of what to pay respects to are endless, even multiplying, like the
Buddha statues and other sacred forms as temples approach. Endless rows of sculptures to be sold,
golden shining Buddhas still covered in plastic. Inside, in wooden constructions, or outside, under
sunroofs or out in the open. People and things and smiles all around.

Water is everywhere in temple spaces and out. As if spilling over from the general geographic
and climactic conditions of the region. In fact, it traverses any notion of outside and inside, of object
and space. It is everywhere and nowhere. Contained statically and dynamically. Regularly it happens to
be everywhere, especially in monsoon season. Sitting under the sun-dappled trees it seems like nothing
much happens. Children shout on the other side of the walls, too far to be more than white noise.
Occasionally, monks scuttle by, cleaning utensils in hand to remove fallen leaves and water all plants. A
layperson or two seek out the calm, always silent or monkishly soft-spoken. It is cooler here inside the
temple grounds than in the city outside the walls. Not all temples are like this, small paradises of respite
among the dirt whirling from the dense traffic, some are as barren and shadowless as they come. The
wind blows, sunshine shifts as other rays make it through the leafy blanket. Two monks sit at other
small stone tables in silence, fiddling with their smartphones. A faint gurgling of water makes it here
through the near silence, once the flow of the hose ceases. A butterfly flutters indecisively. A spider's
net glistens in a far corner. A speck of dust whirls near the ground remembering the foot that was just
there. Paying close attention, movement and change are everywhere, on the surface. Silent
transformations scream loudly. Water flows. The world happens.

A largely tourist free area, the farang masses generally keep to where famous temples pointed
toward in guides are found in abundance, rarely straying from well trodden paths. Here, tropically
accelerated decay and high technology blend happily, reminding of futures and hopes that fall apart
before becoming real. Not that there aren't temples all around, including churches and mosques, and
Hindu temples and all kinds of shrines everywhere. One almost stops noticing them, they are that
common. White turns gray fast here in the damp, heavy air. Locals say, there are three seasons: rainy,
hot, cool. The latter here means something else than in those parts where four seasons make for yearly
cycles. Occasionally refreshing seems a more appropriate designation. Midday is near, streets are busy,
finally the stroll is approaching areas where shadows become regular in this city without trees to cover
a body from sunlight. A traffic system without any say for pedestrians. Locals rarely walk. Cabs and
cars and tuktuk. From the BTS Skytrain straight to one of the myriads of motorbikes to the final
destination, even if it's just a couple of hundred steps. The sweat drops suspend in sunlight or trickle
down the skin, the skywalk is near. Hopefully one of those entrances with an escalator and not just
steps.

Water flowing in a circle, carrying small candle floats visitors can light. An installation made of
metal and whatnot, about three meters long and two wide, perhaps. At the center a dry space with a
Buddha beneath a Naga, and flowers and other things. Little candles of all colors. Lit at the same flame.
Same, but different. This wat is very large, not necessarily in terms of space, but in terms of things and
architecture. Varied buildings are here, many of them red, parts of the open spaces covered for shade. It
doesn't have any trees or bushes, apart from small ones in decorated pots. The space here is very
cramped and filled with all kinds of merit-making possibilities, including an Elephant with small
elephants offered to it. It is an immense complex with multitudinous merit and luck producing
activities, far too many to recount. However singular, far from the only one of this kind, jam-packed
with things and possibilities. Three main buildings elevate themselves on a small hill at the center of
the temple. Glass covered high-rises loom in the background, throwing back sun rays here and there
depending on the time of day. Laypeople are busy engaging the variety of possibilities for interaction,
scuttling about. Monks, walking much slower, as they should, are here and there, mingling and popping
out. Gongs resound, banged by visitors every now and then. Mallets always ready to be picked up and
swung. Others stick plates of gold onto Buddhas or famous monk statues. Whether moving through
decidedly capitalist or Buddhist spaces, the things of this world are innumerable.

A wide cut through the city, separating the eastern and western shores. The Thonburi side where
the sun sets is less connected than where it rises. Bridges and ferries, some across, some along, some
zigzagging, yet all in all a less dense complexity of connections than the busier eastern part. Crossing
the Chao Phraya river there are temple spaces allegedly only accessible by boat. These routes are
extremely busy. At one such temple, a statue of Ganga, a Hindu deity of water, enthroned above
copious offerings. Other places have monk statues robed in appropriate colors, mostly orange of
course. In the space between the river and the temple grounds themselves there are markets. No
surprise there. On both sides of the river it's possible to buy things for personal pleasure or as offerings. Flowers, colors everywhere. Temple grounds are often a clearing where the sky reigns far and wide, even if skyscrapers stand nearby. The sound of wind chimes mellows the air. A monk smokes a cigarette behind the temple. Not far away, a few laypeople eagerly listen to another monk sharing knowledge. Around the end of the European New Year a major storm arrives and for a few days, temperatures cool down. The air is actually pleasant. Soon a new batch of visitors will arrive on the ferry. The Chao Phraya separates and connects.

Many kinds of candles can be lit at various altars. Figurines large and small, classical Thai and Chinese style, as well as some as if straight out of a manga with cute oversized heads and eyes. Monks and animals and all manner of entities. Small golden intricate birds perched at the edges of the floating candle pool. From a distance it's uncertain whether the small wicks are alight, as they casually gather in a corner before unhurriedly floating on, tracing a circular movement in this rectangular shallow metal pool. The colors accord to the day one was born. Small jets under the surface ensure constant motion. It's very calming despite all the hubbub around. Among the altars, there is one with an anthropomorphic horse or hippomorphic human, and next to it, a deity with a black head. There are also Chinese sages covered in gold leaves. People take photos, as always. Of the space or themselves in different arrangements. Temples here are made to be interacted with. Surfaces to be touched and transformed.

Up here, the air is breathable and the endless honking and speeding and crossing and turning resounds only faintly. Reflecting windows pass by, the dark glass distorting whatever entity spies itself in them. Most bodies appear too small to be graced with a clear form. This infrastructure is massive, swaying dark green palms in between the concrete sweating tears of dark humidity on it's dingy surface every so often turning different colors of neon. Enormous televisions silently flash advertisements, as if to cover how much they scream as they announce their visuals. Their presence obvious on the chameleonic surfaces of the results of past engineering prowess. Up here, where it's calmer, there are pedestrians flowing ceaselessly. Mostly middle class shoppers as the skywalk connects consumerist paradises, where it's nice and cool inside. No walking too fast, or the sweat will start pouring. Underneath and overhead machines containing humans move at other speeds. Looking out, at times a colonial building, a shrine or a wat, where time comparatively stands still. Right now, there are few
bodies streaming in. Pasts and futures mingle in a present too busy to be experienced as such, pulled as it is somewhere else. A green, white, gray reflecting future, where the extremely rich and grandiose sits right next to poverty with little envy or violence to be felt. A city living on many levels, at many speeds, making for a feeling of smallness and insignificance as much as experiencing that there is a future, because all this here, including contrasts and contradictions, lives far too much to just stop. A memory of an awareness of European cities arises, one where history has happened and all that is occurring now is a turning in circles while being convinced that this was the best and worst possible world.

In a far corner of the city by one of the more obscure side arms of the river, a temple dedicated to the famous female ghost Nang Nak stands almost too close to the water. A reminder that at the outskirts the borders between city and nature remain evidently unclear, fluid. Nang Nak, the one that has many movies woven out of the legend of how she and her child lived with her human husband who returned from war and didn't notice they were ghosts. Reality can be a fickle thing. The elements brought together here are even more idiosyncratic than other temples. Overwhelming numbers of instruction boards, being photographed again and again. There's even one that notifies: ask for permission if you take a picture. The smartphone armed crowds speak their own story. A television in the corner projects a random movie into the space. They are both retro, the television and the film. Material memories fragmenting any coherent sense of present. The lo-fi fuzz can almost be felt. The amount of sacred objects standing around to be worshiped is like a figure garden in all manner of styles. Kuan-im, Chinese dragons, lifelike monks, golden Buddhas, Hindu deities, animals, a pond with live fish, monstrous giants or yaks. And of course pictures of the former king and queen. Crowds of people praying, taking images, filming videos. There is something intangible in the air, there really might be a ghost abiding here.

The walls of the Hindu temple are pastel colored. It stands in one of the most frequented areas of Bangkok. Buddhist temples tend to have gray white walls with dark specks and some green just growing, if there is shade. Wat Khaek isn't too large and the central space, usually open aired in Buddhist temples, is covered with a sunroof, not just the stone buildings. A much darker place to experience than a Buddhist Wat. People come here for love or work-related things, there are various accounts of what ritual activities here can achieve. Both options meanwhile are typical for all kinds of
temples and shrines, either one, or the other, or both. It's certain that many attending don't know how
exactly to proceed and keep asking the Indian priests working here. Asking about the meaning of this or
that image or figure is common too, even in Buddhist spaces, be it that less sentient beings do it. A
mother instructs her daughter on the correct procedure. There are image cards as parts of the prepared
offerings, those can be taken home. Images show deities such as Vishnu. Cards are for luck. Each
offering is accompanied by nine incense sticks and two candles. In Buddhist temples, it's three sticks
and at home altars five. Fires are burning here and the two candles are to be put into a container with
some water covering the ground after kindling it on a common fire. Incense sticks are lit, a short prayer
on the knees comes after and a container next to the candles welcomes the incense. A visit to the stone
temple building follows. No images are allowed to be made here. Nobody has their phones out, not
even the priests. Signs are very clear, no images and phones in silent mode. Inside, a plate is carried to
the priest standing in the far dark back, nearest to the figure of the deity. It's exchanged for a bottle of
blessed water to be drunk later, and a bottle with oil for the lamps on which candles and incense are lit.
Circuitries abound, fires are renewed. The offerings from the plate placed in front of the deity, the plate
returns. It will go on the counter and wait for a new visitor. Countless deities from the Hindu pantheon
decorate the walls of the temple.

There it is, the ever-busy Erawan shrine, auspicious timing even, as a Thai dance performance is
ongoing. They happen here from time to time. The event is multiplying through the camera phones
pointed at it, recording onto external memory just to possibly never be looked at again. From all angles
and distances, not just up here on the skywalk. As ever, crowds splitting into individuals make an
observant pause to offer a prayer when on their journey past statues or images. Many passersby simply
wai, clasping their hands and slightly bowing their head in respect, as is customary when passing a holy
site. The small open-air shrine at the corner of two highly frequented roads composes of a small,
golden intricately ornamental Thai-style pavilion on a marble base houses a golden statue of Phra
Phrom, Lord Brahma, the shrine proper of about three by three meters only to be entered from one side.
Bright orange flower offerings hanging in abundance. A few yellow ones also made it to the site. Other
flowers in bouquets are placed around the shrine. Incense is lit, the concentration of scents dissipating
long before it reaches this upper level. Within the shrine grounds nobody appears to pay much attention
to the dancers, all focused on the offerings and prayers and moving on.
Speeding along one of the many khlongs things happen. The world is a little sunk, perspectives lower than along other paths. It's cooler and when in motion, the smells of the fetid waters never materialize enough to become a force. The occasional monitor lizard's placid rhythm accelerates as the long motor-driven boat approaches. At times, another of these low lying colorful vessels pass and greet, the waves merging into a dance of contradictions. Movement here is much faster than on land, as there is almost nothing of the same size to block or share the oily waterways. Slowing down in regular intervals to stop and touch with the shore. It is said that other cities, at least in the south were water centered even thirty years ago. People who moved here in search of better futures remember it. Small boats were the dominant modes of transportation. That was long ago, now with Western styled modernization many waterways are filled with sand and floods are more common. They remind the attentive that the world is far too varied to force one model, one truth onto it. Here, one can't tell what comes to pass under the dark surface. It's hard to believe monitor lizards and other bio-bodies survive. There are times when colorful floats of all sizes, lit by candles, adorn the dark canals after sunset. Floating baskets made either with banana stalks and tiger lilies, or more commonly industrially produced radiant non-biodegradable. It is a festival celebrated on the full moon night of the twelfth month of the Thai lunar calendar. An occasion for joy and new beginnings dedicated among others to Phra Mae Khongkha, Holy Mother of the Ganga and Buddha's topknot enshrined in a heavenly pagoda. The aesthetic experience does indeed hint at something celestial. The putrid fluid of the khlongs never looks as beautiful as at November's Loy Krathong

At times visitors take out their phones and photograph themselves in front of the shrine, after having prayed. Activities at the Erawan shrine develop with the time of day. Some people light candles. Some don't even bring anything. There are many elephant statues in one corner. People wait their turn, as the space is too narrow to make for faster overturn. Observing long enough in the wearying midday heat under the shadow of the BTS architecture, dynamics of ebb and flow develop, sometimes to include a circular motion around the shrine. Flowers, figurines, candles all is sold directly adjacent by an old woman. Moving on, a less frequented shrine dedicated to Indra, Phra In, and then the sky entrance to the Erawan shopping mall comes, the inviting ads making use of the image of Indra, including a distinctly manga-styled version and a figure of the deity. Proximity brings transformation. The shrine and surrounding well-kept bushes organized so that the space can only be accessed from one side, with no circular motion or dances around possible. Meanwhile, much larger amounts of offerings,
including food and many colored flowers, can be made in the dedicated space facing the deity. Countless small statues of animals, deities and other beings form the shrine. As with all such areas, far too many objects and decorations clutter reality to make it into a description. Fresh ones, subject to swift decay, are hastily replaced. And again, camera phones abound.

Hindu gods here are known from TV shows. Many a food stall in Bangkok is showing them, low production values, countless arrays of deities and never-ending stories and all. The walls of the outer temple display schedules as to when the next couple of pujas will be. Hindu temples are comparatively rare. A couple of chairs in a corner, mostly older women sit and chat there. The predominance of female laypeople is unmistakable, as is the stern vibe the couple of Hindu priests give off. The atmosphere has little to do with the relaxation of Buddhist spaces. People seem to stop by to do their own personal ritual and be on their way. Much less to do here than elsewhere. The pastel colored outside contrasts starkly with the austerity inside. The deity remains hidden in the far darkness of the temple.

Some way down, a few steps, just passing by the central temple where chanting happens in the evenings, a small artificial hill topped with a waterfall, flowing into the pool beneath. Surrounded by greens, growing and smelling of wet earth. A cat lies lazily beside the building. It is comfortably refreshing all around. On the reddish earthen irregular shaped tiles that make the ground there are pools of water, large and small. New leaves have fallen. Quaint rustling in the bushes. A slow walk to the gurgling pond reveals the light blue sky, scattered clouds delineated by the sharp sunlight. The smell of wetness in the air, here, where water and heat meet. At other times, when the sky turns dark purple and humans stream in to sit or kneel on their little mattresses and chant, water bottles sit prepared in front of the temple. As people leave, so do the bottles. A pale moon appears in the West, clouds disperse into thin wafts in the South. A caretaker is thickly watering the garden. Helping monks reliably produces good merit.

On the street level, high tech, the boundless energy of the tropical biosphere, decaying concrete and innumerable sentient beings and other deities mingle in currents supplied and vectored from distinct directions. The endless stream of cars, bikes, tuktuk and people, sounds and smells, sweat and dirt, the horrible air, all of it has something slightly dystopian about it. In between all the concrete, things continue to grow incessantly. Grey and green, all heavy with rain past or future. Flora
deliberately placed in pots or just growing wild. Plants around other trees are a common sight. Only, they are not avenues of trees to provide shade. They appear chaotic, as decoration or just because they grow there, with little protective function for the sticky stinky bodies of those farang who don't know how to move in this mahanakorn. Fast, fast, bodies, scuttle into the soothing air-conditioned worlds of the Skytrain or the endless connected malls. Once you enter, days can be spent there wandering in the pleasant interior climate. The streams of people are still interminable, only the air inside feels better, calmer, healthier. Colors and mostly artificial smells fill the air. This is a seductive world that cannot last, its upkeep destroying others, heating the one outside. There were times with significantly lower average temperatures here, before the city was built according to European plans and imaginaries. What bodies and speeds were to be found here back then?

Water flows in Buddhist rites and spaces. Not in large amounts, at least not regularly. Some temple grounds are unthinkable without water, while in others, it could almost be an afterthought. Then there is the local New Year, Songkran, celebrated Mid-April, where water is everywhere. Chaotic splashing and throwing with buckets and water guns and anything and on everyone. The origins of this festivity are written in a Buddhist scripture stored at one of the famous wats of Bangkok. Small acts of pouring water will sum up to myriads each year. In some places, a candle is lit, then put in a container with about two centimeters of water, where the lights are stuck into. Sometimes water is poured into a container around a candle, as in offerings to the Buddhas of the week. There would be much more. Without water in the now parched city, temple gardens of respite and regeneration wouldn't grow. Water is still all around and under, polluted as it might be. Water crosses boundaries and makes for new ones.

Everything is a bit ghostly, both there and not there, never quite what it seems to be. A Thai lullaby is being broadcast from one of the loudspeakers until the sound transforms into a sermon. Modern technology intensifies all senses. Everything here is multiplied to the nth degree. The space doesn't just stay here, it's carried elsewhere with each smartphone, each camera's memory. QR codes lead to apps. Young girls caught up in a discussion with a monk at the entrance. Countless shops and more and more and more figures, as well as some large ones that appear to be made for a children to play with. Preparations for merit-making at the entrance. Ghosts can be vengeful, but also protective. They are everywhere in Thailand, locals know. Shrines can appear just like that, events happen, the
world changes, a shrine pops up. In case that visitors get what they ask for, in case the ghost or deity or
monk or any other entity more or less reliably grants wishes, ensures luck, the place will grow. New
bodies will be attracted, new things will be added, generally without any central authority. This can
happen anywhere at any time. Worlds change. Beginnings are but continuations of other things.
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Tsai, Ming-liang. 2012b. *Walker*.

Tsai, Ming-liang. 2012c. *Diamond Sutra*.

Tsai, Ming-liang. 2012d. *Sleepwalk*.

Tsai, Ming-liang. 2013. *Walking on Water*.

Tsai, Ming-liang. 2014. *Journey to the West*.

Tsai, Ming-liang. 2017. *No No Sleep*.

Tsai, Ming-liang. 2018. *Sand*.

Tsai, Ming-liang. 2021. *Wandering*.

Wachowski, Lana & Lilly Wachowski. 2003. *Matrix Reloaded*.

Wachowski, Lana & Lilly Wachowski. 2003. *Matrix Revolutions*.

Weerasethakul, Apichatpong. 2012. *Ashes*.

Weerasethakul, Apichatpong. 2018. *Sleepcinemahotel (installation)*.