The origin of the Cybernetic Culture Research Unit (CCRU) is as eclectic and mysterious as the ideas it propagated. Nestled within the academic halls of the University of Warwick during the 1990s, the CCRU emerged as a rogue collective, straddling the boundaries between traditional scholarship, cyberpunk aesthetics, and esoteric exploration. Its inception was born out of a shared disillusionment with conventional academic structures and a thirst for delving into the radical interstices of culture, technology, and the unknown.
Members of the CCRU comprised a blend of students and faculty. Sadie Plant, initially a lecturer at Warwick, served as an early catalyst for the group. She infused the collective with her interests in cyberfeminism, melding feminist theory with the nascent digital age's challenges and promises. Another prominent figure was Nick Land, whose provocative and experimental approach to philosophy steered the CCRU toward its more esoteric pursuits. These foundational members, along with students like Mark Fisher, Kodwo Eshun, and others, formed the fluctuating nucleus of the CCRU, creating an environment that was less of a formal research group and more of an avant-garde think tank.
The purpose of the CCRU was multifaceted. On one level, it was a revolt against the staid boundaries of conventional academia, seeking to reimagine what research could look like when unshackled from traditional constraints. On another level, the CCRU served as a crucible for some of the most cutting-edge ideas of its time, blending cybernetics, philosophy, cultural theory, and occultism into a heady mix. Their writings, often cryptic and dense, offered a unique perspective on the intersections of technology, culture, and the unknown, positioning them at the vanguard of cybercultural thought.
In terms of values, the CCRU was deeply committed to challenging and dismantling hierarchical, centralized modes of thought. Drawing inspiration from Gilles Deleuze and Félix Guattari's idea of "rhizomatic thinking," they imagined knowledge as decentralized, interconnected, and non-linear. They also embraced the concept of "hyperstition" – the notion that ideas, once released and believed in, could reshape reality in their image. This was a form of magical realism for the digital age, where fiction, theory, and reality intermingled freely.
The influences on the CCRU were vast and varied. Philosophically, they were deeply inspired by the works of Deleuze and Guattari, as well as the nihilistic strands of Friedrich Nietzsche. H.P. Lovecraft's cosmic horror narratives provided a rich tapestry for their explorations of the "Outside" – a vast, unknowable realm beyond human comprehension. The emergent rave culture of the '90s, with its frenetic energy and techno-optimism, also played a role, as did the writings of William Gibson and other cyberpunk authors. Furthermore, the group was fascinated by the intersections of technology and the occult, often drawing from chaos magick and other esoteric traditions to enrich their theoretical concoctions.
In essence, the CCRU was a product of its time, yet it also seemed to operate outside of it, crafting a narrative that was as much about the future's potentialities as it was about the present's challenges. Their legacy, while shrouded in complexity, remains an influential force in contemporary cultural and philosophical discourse.
The term "hyperstition" originates from the Cybernetic Culture Research Unit (CCRU), a clandestine collective that operated at the University of Warwick during the 1990s. Hyperstition can be described as a blend of "hype" and "superstition," and it's a concept that pertains to ideas that, when believed, bring about their own reality. This is the feedback loop wherein fictional elements have real effects on the world. In other words, hyperstitions are fictions that make themselves real.
Here's a more formal definition:
Hyperstition: A fictional element or construct that, once becoming culturally ingrained, influences the course of history.
To illustrate the idea, let's delve into two examples:
Cthulhu Mythos by H.P. Lovecraft: While H.P. Lovecraft's tales of cosmic horrors were entirely fictional, they have since become a cultural force. The pantheon of ancient and powerful gods, like Cthulhu himself, have been adopted, expanded upon, and integrated into various aspects of pop culture, occult practices, and even some pseudo-religions. Though Lovecraft's creations were born of fiction, they now exert a very real influence in certain subcultures, making the Cthulhu Mythos an exemplar of hyperstition.
Economic Concepts and Brands: Consider the idea of "fiat money." The value of fiat currency, like the US dollar, isn't backed by a physical commodity but rather by the trust and faith of the people who use it. This shared belief in the value of a piece of paper or a number on a screen effectively brings that value into existence. Similarly, brand value and trust in companies can be seen as a kind of hyperstition. A brand's reputation, while intangible, can have concrete effects on the market. If people believe Apple, for instance, makes cutting-edge and reliable products, that belief can manifest in real-world sales and market dominance, even if other brands offer technically comparable products.
The CCRU (Cybernetic Culture Research Unit) was influenced by a wide variety of sources, including cybernetics, occultism, and philosophy. While they engaged with ideas related to dream incubation and sigils, they didn't necessarily provide "official" definitions distinct from their traditional contexts. However, I can provide general definitions for both terms, which the CCRU would have been familiar with and possibly have referenced or expanded upon in their works:
Dream Incubation: Traditionally, dream incubation refers to the practice of deliberately seeking answers or insights through dreams. This is done by concentrating on a particular topic, question, or problem right before sleep, in hopes that a dream will provide guidance or a solution. Historically, it's been practiced in many cultures, often in sacred spaces or temples designated for dream-related rites. For the CCRU and like-minded thinkers, dream incubation could be understood as a way of tapping into the unconscious, or perhaps even the Outside (a term they used to describe the vast, unknown exterior realms beyond human cognition), in order to obtain insights that aren't accessible through normal, waking thought.
Sigils: Sigils are symbols that are created for specific magical or occult purposes. The most popular method of creating a sigil, particularly in modern chaos magic, is by setting a specific intent or desire, converting that intent into a visual form, and then charging the symbol with energy (often through meditation, concentration, or other means) to activate its potential. Once the sigil is charged, it's often destroyed or forgotten to allow the intent to move from conscious thought to the deeper layers of the unconscious, from where it can work its influence. The CCRU's interest in sigils might tie into their broader explorations of how symbols, numbers, and other abstract forms can influence and shape reality.
While the above descriptions are based on general understandings of dream incubation and sigils, it's worth noting that the CCRU often approached these concepts in a highly experimental and interdisciplinary manner, blending them with other ideas and frameworks in unique ways. If you're delving into CCRU's writings, expect to encounter a dense web of references and innovative interpretations of traditional concepts.
Numerology: CCRU possessed a profound interest in numerology, viewing it not merely as an esoteric hobby but as a potent lens through which to decode the abstract intricacies of reality. Driven by their overarching goal of melding diverse fields—ranging from philosophy to cybernetics, from occult practices to contemporary culture—they saw in numbers more than just mathematical symbols. Instead, they viewed them as active entities or currents imbued with mystic significance and power, capable of influencing events, behaviors, and patterns. This fascination was informed in part by their embrace of unconventional knowledge systems, and their constant pursuit to identify underlying patterns and codes governing existence. The works of Nick Land, a central figure in the CCRU, often highlighted this numerological bent, hinting at an intricate web of connections where numbers ceased to be passive markers and instead became vibrant, forceful agents in the cosmic narrative. This preoccupation was further deepened by the group's engagement with the notions of hyperstition—a blend of belief, fiction, and reality where certain concepts, once believed in, have the power to shape and manifest reality. In such a framework, numerology, with its arcane associations and potential to craft narratives, became an indispensable tool in the CCRU's intellectual arsenal, bridging the empirical with the mystical.
The Cybernetic Culture Research Unit (CCRU) pioneered concepts that, though intricate and often arcane, hold surprising relevance for the evolving landscape of the 21st century, both at individual and societal levels. Embracing the CCRU's ideas offers an avenue to reevaluate the linear, hierarchical modes of thinking that often dominate contemporary discourse. One of their core concepts, "hyperstition," suggests that belief systems and narratives can actively shape the future; applied at a societal level, this underscores the immense power of collective belief in driving technological advancements, economic shifts, and sociopolitical transformations. Imagining futures rooted in positive hyperstitions could thus galvanize societal momentum towards more sustainable and inclusive paradigms. At an individual level, the rhizomatic thought inspired by Deleuze and Guattari, which the CCRU was deeply fascinated by, can encourage non-linear, networked thinking—enabling individuals to think beyond traditional boundaries, adapt rapidly to changing circumstances, and foster interconnections in an increasingly fragmented world. Moreover, the CCRU's exploration of the "Outside" and the unknown compels society to remain open to incomprehensible, yet profound, changes that the future might bring, urging both humility and audacity in the face of the vast cosmic narrative. Integrating such ideas prompts an elevation in perspective, fostering a world where fluidity in thought and adaptability become the cornerstones of individual cognition and societal progress.
Explanatory Note 1:
A lot of this may seem similar to various occult practices veering from the “New Thought” movement of the late 19th century to things as seemingly trite as “positive thinking” or “the Secret” etc. That might be the case but be that as it may it should be further noted that the “placebo” and “nocebo” are very real. Maybe to the reactionary's chagrin people can somewhat manifest their own realities.
Explanatory Note 2:
The main author of this publication would like its readers to look into “rhizomatic” learning and “tentacular thinking” as well. I don’t have time to get into all this right now and may never will.