The Ergosphere as a facade: How the points of singularity in black holes and the worm holes they create connect to Deleuze’s concept of “The Fold”

(source: Into The Universe With Stephen Hawking)

Through the work of Gilles Deleuze, the connection found in the study of quantum and gravitational physics and black hole theory has never seemed more real. We have come to a point in our scientific endeavors where paradox itself, as a scientific and philosophical question, can be a valid solution to how human cognition (memory itself) works. Stephen Hawkings in his A Brief History of Time has gone into much detail with regards to this phenomena especially with concerns to his works with black holes. In effect, bringing these concepts down from the ether and calcifying them into a actual entity that can be somewhat conceived by the human intellect. A miracle of mathematics.  Hawkings has come to mathematically and theoretically articulate how travel in time is physically possible. This discourse alone opens up a myriad of ontological, epistemological, and philosophical questions. Why would we as human beings want to travel back and forth through time? The idea of paradoxes, of physically and consciously occupying two moments in time at the same instance, brings the question of the ethical and annihilatory capacity of this practice. What does it even mean to occupy to states in time essentially at the same time?

Worm holes make time travel possible. The connection of two points of singularity. Points of singularity are the points at which (in a black hole) gravity continuously collapses in on itself. A perpetual fold occurring past the event horizon, or the point at which time and space are affected by the movement of the black hole and can no longer escape.

The ergosphere around the event horizon is where everything gains a chromaticism. The portion of space and time where everything is in constant movement and variation. Deleuze’s philosophy is as much one of encounter as it is of proposing a process ontology. A philosophy of becoming. This process of slowing down the rotational spin caused by the gravity inherent with black holes is called frame dragging. Frame dragging, as conceived by theories of general relativity, is resultant of any rotating mass and its gravitational effects on the space-time directly outside of it. Whatever enters this ergosphere has the ability to enter and escape normally up to a certain extent. The interaction between black holes and the worm holes they create on both sides is made possible within this area of indetermination. An area that can be affected by but still retain some of its autonomy giving room for the process of the inward fold and the unfolding out into its milieu to take shape. What Deleuze would call, in his work with Leibniz and his concepts of monads with regards to identity, the façade.

The energy emitted from this point, its unfolding, is the façade from which we perceive it as fundamentally different from others. A mask – open, sensitive, and receptive – that allows for it to interact with the space and time that encompasses it. Allowing it to enter-into-activity with other singularities while holding its quasi-autonomy. Allowing it to always be in a state of becoming, constantly changing, affecting others as much as it is affected. Deleuze would use the idea of the Leibnizian Monad, an interior which acts much like the nuclear reaction or collapsing of gravity that occurs within a point of singularity or black hole, to relate how something that has this substantial interiority can interact with an exterior environment. “The mondad is the autonomy of the interior, an interior without exterior. Yet it has a correlative the independence of the façade, an exterior with an interior. It – the façade – can have doors and windows, it is full of holes, although there is no such thing as an empty space, a hole being nothing more than the site of a more subtle matter”[1]. Interactivity in and of itself gains a new meaning. As black holes and points of singularity, as being just that singular, all have a difference that is calculated by their relationship to their milieu.

The continuous folding and unfolding of these entities is of particular interest when it comes to travel in time. A mode of being that is indicative by its becoming as process. If points of singularity make up the terrain of all matter within the universe, proposed by Stephen Hawkings, and memory itself is the persistance of past image into the present, as proposed by Henri Bergson, then the fold as thought in and of itself gains a true materiality. As space,time, and light travels between points of singularity, the encounter of an interior with its exterior in space and time might just be the time travel that is spoken of by Bergson in his Matter and Memory. 

– Victor Peterson


[1] Deleuze, Gilles. “The Fold”. ” in Yale French Studies, trans. Jonathan Strauss, no. 80 (1991): p. 233

Hawking, S. W. A brief history of time. Bantam, 1998.

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